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Presented   by  \  r-(S.S\G\(ST\-V  V^-VVoo. 


BX  9933  .T465  1872 
Thomas,  Abel  C.  1807-1880. 
A  century  of  Universalism  i| 
,   Philadelphia  and  New-York 


Digitized  by  the  Internet  Archive 

in  2009  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/centuryofuniveOOthom 


CENTURY 


OF 


UNIVERSALISM 


IN 


PHILADELPHIA  and  NEW-YORK, 


SKETCHES 

OF    ITS    HISTORY    IN    READING,    HIGHTSTOWN, 
BROOKLYN,    AND    ELSEWHERE. 


BY 
ABEL  C.  THOMAS. 


Not  by  might  nor  by  power,  but  by  my  spirit,  saith  the  Lord  of  Hosts. 

\ 

PHILADELPHIA: 

Published  for  whom  it  may  concern. 
1872 


Entered,  according  to  Act  of  Congress,  in  the  year  1872,  by 

ABEL  C.  THOMAS, 

in   the   Office  of   the   Librarian  of  Congress,  at  Washington. 

STERBOTYPED  BY  J.  FAGAN  k  SON,  PHILADELPHIA. 
COLLINS,  PRINTER. 


|nstrib«^  to  J[.  louist  | homa|, 

IN 

T^stimuntj 

OF 

HEAD,  HEART,  AND   HAND-HELP 

DURING 

MANY  YEARS  OF  MY  MINISTRY. 


INTRODUCTORY. 


2  Kings  vi. 

AND  it  was  told  the  king,  saying,  Behold  the 
prophet  is  in  Dothan.  Therefore  sent  he  thither 
horses,  and  chariots,  and  a  great  host ;  and  they 
came  by  night  and  compassed  the  city  about.  And 
when  the  servant  of  the  man  of  God  was  risen  early, 
and  gone  forth,  behold,  a  host  encompassed  the  city 
both  with  horses  and  chariots.  And  his  servant  said 
unto  him,  Alas  !  my  master  !  how  shall  we  do  ? 
And  he  answered,  Fear  not ;  for  they  that  be  with 
us  are  more  than  they  that  be  with  them.  And 
Elisha  prayed,  and  said.  Lord,  I  pray  thee,  open 
his  eyes,  that  he  may  see.  And  the  Lord  opened 
the  eyes  of  the  young  man,  and  he  saw :  And  be- 
hold, the  mountain  was  full  of  horses  and  chariots 
of  fire  round  about  Elisha. 

—  After  all  the  endeavors  of  one  hundred  years, 
we  are  numerically,  in  the  sense  of  organization,  a 
small  people.  We  are  surrounded  by  sects  differing 
in  name  but  holding  substantially  the  same  anti- 
Universalist  creed ;  and  there  is  sometimes  the  dis- 
may and  questioning  of  the  young  man.  Whoso 
shall  have  his  eyes  opened,  will  understand  the  as- 
surance of  the  prophet. 

I  do  not  claim  that  all  the  beneficent  changes  of 
a  century  are  attributable  to  Universalism.     I  grate- 


vili  Introductory. 

fully  acknowledge  the  benign  influence  of  science, 
philosophy,  literature,  the  arts,  civilization  in  gen- 
eral—  also  the  power  of  good  men  everywhere, 
building  wiser  and  better  than  they  knew :  Yet  I  do 
hold  that  Universalism  has  been  the  inspiration  of 
all  these  instrumentalities.  Universalists  have  not 
always  been  in  the  fore-front  of  reforms,  but  Uni- 
versalism has.  The  creed  has  always  been  in  ad- 
vance of  the  men,  whereas  in  all  other  cases  the 
men  have  been  in  advance  of  the  creed.  And  it  is 
because  the  principles  of  Universalism  have  been 
absorbed  by  outside  progress,  that  Universalism  as 
an  organization  is  so  restricted  this  day. 

Times  have  changed,  and  men  have  changed  : 
Universalism  remains,  as  it  has  always  been,  a  divine 
prophecy.  The  literature  and  science  of  the  age, 
the  rostrum  and  the  most  influential  pulpits  of  the 
land,  the  outside  world  of  common  sense,  the  phi- 
losophies and  even  the  reform-visions  of  the  nine- 
teenth century,  are  undoubtedly  permeated  and 
saturated  by  the  principles  of  Universalism ;  and  it 
is  more  than  a  rumor  that  multitudes  of  people  who 
avow  themselves  to  be  Universalists  in  principle,  are 
members,  without  protest  or  scruple,  of  churches  of 
strictest  orthodox  repute. 

This  is  indeed  the  side  from  which  Universalism 
has  latterly,  in  effect,  been  assailed.  By  many,  it 
is  not  openly  condemned.  There  are  cases,  too,  in 
which  not  one  of  the  consecrated  dogmas  of  an- 
tiquity is  insisted  upon,  but  only  a  covenant  of  mu- 
tual watch-care,  as  the  essential  obligation. 

This  appears  to  be  liberal,  but  we  cannot  recipro- 
cate.    The  final  reconciliation  of  all  souls  is  the  dis- 


hitroductory .  ix 

tinctive  thought  in  our  profession  of  faith,  and  we 
cannot  cancel  or  suspend  that,  for  the  accommoda- 
tion of  any  unbeliever. 

If  others,  setting  aside  the  fundamental  items  of 
their  creed,  open  wide  their  doors  to  Universalists, 
let  us  render  thanks  for  proffered  welcome,  but  de- 
cline to  enter,  for  the  reason  that  we  do  not  relish 
the  savor  of  the  entertainment.  Especially  let  us 
thank  God,  and  take  courage,  that  the  olden  theory 
is  on  its  way  to  judgment. 

I  do  not  charge  myself  with  pursuit  of  aliens  or 
rebuke  of  indifferentists.  I  purpose  simply  to  set 
forth  the  rise  and  visible  progress  of  Universalism 
as  a  doctrine  and  an  organization,  within  certain 
limits.  And  when  we  are  told  of  legions  of  the 
contrary  part,  whereas  we  are  too  few  to  be  reckoned 
in  comparison,  we  have  only  this  answer  of  the 
prophet :  They  that  be  with  us  are  more  than  they 
that  be  with  them. 

—  Universalism  is  indeed  both  the  Heart  and  the 
Head  of  Christianity.  Alike  its  supplications  and 
its  thanksgivings,  neither  transcending  the  other,  are 
for  all  sorts  and  conditions  of  men.  Its  spirit 
maketh  intercession  for  the  saints,  that  they  may  be 
steadfast,  immovable,  always  abounding  in  the  work 
of  the  Lord  —  and  for  the  wicked,  that  they  may  be 
drawn  or  led  into  the  obedience  of  the  just.  And 
so  the  charity  of  the  Lord,  encircling  all  souls, 
shall  yet  exalt  the  praises  of  the  heavens,  by  revela- 
tion of  his  glory  in  all  the  earth. 

We  are  not  blind  to  the  activities  of  sin,  the  stir 
and  craft  of  multitudes  who  lie  in  wait  to  deceive, 
and  who  practically  reject  every  negative  in  the 


X  Introductory. 

decalogue.  And  we  look  with  lamentation  upon  the 
grossness  of  the  masses  who  seem  to  have  no  aspira- 
tion higher  than  the  lust  of  the  eye  and  the  lust  of 
the  flesh,  and  are  not  moved  into  decency  of  de- 
meanor by  even  the  pride  of  life.  We  are  not 
blind  to  the  crimson  and  the  scarlet  of  man's  selfish- 
ness and  sinfulness  ;  nor  are  we  afiflicted,  as  charged 
by  some,  with  morbid  sentimentalism,  for  assuredly 
we  pray  for  David  when  we  plead  in  behalf  of  Ab- 
salom, and  the  honor  of  Christ's  dominion  is  in- 
volved in  the  triumphs  of  superabounding  grace. 

We  can  trace  abounding  sin  and  condemnation  to 
the  postulate  of  the  serpent  in  the  garden  —  namely, 
that  there  is  escape  from  the  consequences  and  pen- 
alties of  transgression.  The  theories  of  the  churches 
make  this  devil's  lie  essential.  How  else  can  there 
be  hope  or  help  for  any,  since  all  have  sinned  ? 
The  false  emphasis  of  a  single  word  in  the  Bible  has 
ruined  millions  —  and  yet  that  false  emphasis  is 
claimed  to  be  canonical  and  evangelical !  How 
shall  we  escape  ?  is  the  question  outside  of  Univer- 
salism :  How  shall  we  escape?  classes  us  with 
myriads  who  failed  in  the  experiment,  Heb.  ii.  2,3. 
And  we  hold  that  the  certainty  of  a  merciful  punish- 
ment is  of  vastly  greater  solemnity  and  restraint, 
than  is  the  terror  of  a  merciless  but  uncertain  judg- 
ment. The  foundation  of  the  Lord  standeth  sure. 
Whoso  buildeth  upon  it  with  imperishable  things, 
symbolized  by  gold,  silver,  precious  stones,  shall 
receive  a  reward.  If  any  man's  work,  represented 
by  wood,  hay,  stubble,  be  burned,  he  shall  suffer 
loss,  but  he  himself  shall  be  saved,  yet  so  as  by  fire, 
I  Cor.  iii. 


CONTENTS. 


CHAPTER  I, 


George  de  Benneville — John  Murray  —  Thomas  Potter  — 
Bachelor  Hall  —  Benezet — Rev.  Jacob  Duche  —  An- 
thony Cuthbert  —  Elhanan  Winchester  —  Baptist  Church 

—  Seed  of  the  Woman  —  Ejectment  of  Winchester  — 
Outcasts  Comforted  —  Hall  of  the  University  —  Univer- 
sal Baptists  —  Winchester  and  Murray  —  Free  Mason's 
Lodge — Convention  of  1790  —  Articles  of  Faith  — 
Memoranda  —  Winchester  Confession  —  Death  of  Mrs. 
Murray Page     17 

CHAPTER  II. 

Stir  among  the  Baptists  —  Lamentation  of  Benedict  and 
Rev.  H.  G.  Jones  —  Sketch  of  Rev.  Nicholas  Cox  — 
William  Worth  and  his  Appeal  —  Artis  Seagrave  and 
Hymns  —  David  Evans  and  his  Pamphlets  —  Abel 
Sarjent,  Editor  of  Free  Universal  Magazine  —  Moses 
Winchester  —  Timothy  Banger  —  Noah  Murray  — 
Thomas  Jones  —  John  Rutter       .         .         .         .         -39 

CHAPTER  III. 

Universal  Baptists  —  Free  Mason's  Lodge  —  A  New 
Church — Elhanan  Winchester — Rev.  Thomas  Jones 

—  Rev.  Noah  Murray  —  Rev.  Geo.  Richards  —  Church 
of  the  Restitution  —  Sad  End  in  1814  —  Ungenerous 
Commentary  —  Rev.  Ebenezer  Lester  —  Rev.  David 
Gilson  —  Timothy  Banger  —  Rev.  Abner  Kneeland  — 
New  Departure  —  Berean  Society  —  Rev.  Hosea  Bal- 
lon —  Second  Church  —  Rev.  William  Morse  —  Knee- 
land  and  McCalla  —  Rev.  Stephen  R.  Smith  —  Rev. 
Pitt  Morse  —  Rev.  John  Chambers  —  Rev.  Z.  Fuller  — 
Rev,  T.  Fiske  —  Franklin  Institute       .        .        .        .62 

xi 


xii  Contents. 

CHAPTER  IV. 

Rev.  Abel  C.  Thomas  —  Early  Experience  —  Christian 
Party  in  Politics  —  Church  Chains  —  A  Politician's  Plan 

—  Burial  -  Grounds  —  Day  of  Fasting  —  Politician  — 
Ely  and  Thomas  Discussion  —  Corrections  —  Univer- 
salism  Renounced —  Presbyterians  and  Infidels —  Cate- 
chism —  Rev.  S.  W.  Fuller  —  Review  of  Rev.  James 
Patterson  —  The  Heathen  —  Two  Institutes  —  Rev. 
Hosea  Ballou  —  Nine  Sermons  —  Kensington  —  Rev. 
William  L.  McCalla  —  A  Discussion  —  Reform  Con- 
vention —  Need  of  a  Politician  —  George  Combe    Page     87 

CHAPTER  V. 

Second  Church  —  Death  of  Rev.  S.  W.  Fuller  —  Rev.  T. 
D.  Cook  —  Rev.  L.  B.  Mason  —  Rev.  C.  C.  Burr  — 
Church  closed  —  Rev.  A.  B.  Grosh  —  Rev.  N.  Doolittle 

—  Sale  of  Callowhill  St.  Church  —  Eighth  St.  Church 

—  Rev.  R.  Eddy  —  Removal  of  a  dead  Brother  — 
Monument  —  Several  Pastors  —  Rev.  M.  Ballou  re- 
settled —  Sale  of  Eighth  St.  Church  —  Germania  Hall 

—  New  Church  —  Kensington  —  Native  American 
War  —  Church  in  Trouble  —  Spiritualism  —  First 
Church  —  End  of  the  World  —  Lectures  —  Rev.  Mr. 
Coval  —  Church  of  the  Messiah  —  Rev.  Dr.  Brooks  — 
Roman  Catholic  Controversy  —  Rev.  G.  Collins  —  Lit- 
urgy —  A  Great  Scheme  —  Rev.  R.  Eddy  —  Rev.  H. 

C.  Leonard  —  Fidelity Ill 

CHAPTER  VI. 

Sunday  Schools  in  Philadelphia  —  Pamela  Marsh  —  Phil- 
adelphia Hymn  Books  —  Silas  Ballou — Philadelphia 
Periodicals  —  D.  Francis  Condie,  M.  D.  —  Philadelphia 
Union  Association  —  Pennsylvania  State  Convention  — 
Recommendations  of  1790  —  Ceremonials  —  Rev.  John 
Samuel  Thompson  —  Good  Helpers  —  Franklin  —  Dr. 
Benj.  Rush  —  Dr.  William  Shippen  —  Thomas  Say  — 
Dr.  Joseph  Priestly  —  Christopher  Marshall  —  Thomas 
Dobson — James  P.  Espy  —  The  Tunkers    .         .         .  13S 


Contents.  xlli 

CHAPTER  VII. 

Murray  and  Winchester  —  Redemption  of  Devils  —  Ro- 
sea Ballou  —  Origin  and  History  —  Infallibility  of 
Christ  —  Representative  Men  —  Canon  of  N,  T.  — 
Unity  in  diversity  —  WTiat  became  of  Universalism  — 
Clemens  and  Origen  —  Reformers  —  Reformation  of 
All  Souls  —  Grandeur  of  Christ  —  The  Holy  Ghost  — 
Resisted  and  Grieved  —  Resisted  and  Quenched  — 
Teacher  and  Guide  —  Blasphemy  —  The  Comforter  — 
Tillotson's  Suggestion  —  Macknight's  —  Watt's  —  Dr. 
Adam  Clarke's  Plea  for  Absalom,  Judas,  Ananias  and 
Sapphira  —  Hope  for  Sinners  —  Joy  for  Saints       Page  162 

CHAPTER  VIII. 

Value  of  Organization  —  An  Old  Meeting-house  —  Rev. 
John  Murray  —  Alice  Brown  —  Energy  of  Faith  —  A 
Church  Organized  —  Excommunication  —  Letter  in  Re- 
ply—  Rev.  Abel  Sarjent  —  Thomas  Brown  —  Robert 
Lawrence  —  Pitiful  Piety —  A  Dumb  Church  —  Gloom 
and  Decay  —  Sale  of  the  Meeting-House  —  Thrice  Re- 
moved —  A  Hay-Bam  —  Banner  Cry  of  Zion  —  James 
Boone  —  James  Scott  —  German  Magazine  —  Manna 
in  the  Wilderness  —  Jacob  Grosh  —  Rev.  Jacob  Myers 

—  Rev.  Samuel  Longenecker  —  Missionary  Life  — 
Whom  shall  I  send  ?  —  Pottsville  —  Easton  —  Cry  un- 
der Fallen  Altars 187 

CHAPTER  IX. 

Reading  —  Rev.  T.  Fiske  —  Rev.  W.  L.  Hawley  — 
Philadelphia  Association  —  Shipwreck  —  Dedication  of 
the  Church  —  Sunday  School  —  L.  Briner  —  Rev.  E. 
S.  Ely  —  Rev.  Samuel  Ashton  —  Dr.  Ely  again  —  Rev. 
A.  B.  Grosh  —  Rev.  James  Shrigley  —  Rev.  G.  J.  Kredel 

—  Rev.  Wm.  N.  Barber —  Rev.  B.  Peters  —  Rev.  Giles 
Bailey  —  Memoranda  —  Parsonage  —  Standards  —  F. 
S.  Boas  —  Symbolic  Painting  —  Church  Bell  —  Sunday 
School  —  The  Lord's  Benediction        ....  207 


xlv  Contents. 


CHAPTER  X. 

Hightstown  —  Daniel  Johnes  —  Samuel  C.  Johnes  — 
Richard  Norton —  Rev.  S.  C.  Henry  —  Upham  Brothers 

—  Cedar  Grove  School  House  —  Rev,  W.  L.  Hawley  — 
Rev.  T.  J.  Saw^yer  —  An  Association  —  To  Good  Luck 

—  Second  Visit  —  Gathering  in  an  Orchard  —  John  C. 
Ward  —  Third  Visit  to  Good  Luck  —  Old  Baptist  Meet- 
ing-House  — Joseph  J.  Ely  —  Rev.  John  H.  Gihon  — 
Rev.  Thomas  J.  Whitcomb  —  Rev.  Asher  Moore  — 
Death  of  Samuel  C.  Johnes  —  Clara  Barton  —  Rev.  G. 
Collins  —  Death  of  Richard  Norton  —  Rev.  T,  Fiske 

—  Excelsior  —  Rev.  H.  R.  Walworth  —  Rev.  Abel  C. 
Thomas  —  Rev.  G,  Collins  —  Death  of  Isaac  Pullen  — 

A  New  Church — Rev.  E.  Hathaway    .         .         Page  222 

CHAPTER  XL 

Thomas  Potter  —  His  Death  —  Desire  to  Visit  his  Meet- 
ing-House  —  Way  of  getting  to  it  —  Through  The 
Pines  from  Hightstown  —  Breaking  in  upon  the  Wil- 
derness —  Sermon  in  the  old  Meeting  -  House  —  A 
Tomb-Stone  —  Memorial  Acre  —  Conference  of  Sept. 
28,  1870  —  One  Hundred  Years  —  Interesting  Record 

—  Hon.  Edwin  Salter  —  Old  Methodists  —  Church  on 
the  Coast  —  Waretown  —  Jacob  Birdsall  —  Rev.  James 
Gallager  —  A  bell  —  and  use  for  it      ,         .         .         ,  245 

CHAPTER  Xn. 

Rev.  John  Murray  —  Drs.  Smith  and  Young  —  Rev.  Abel 
Sarjent  —  Free  Universal  Magazine  —  Unitarian  Uni- 
versalism  in  1793  —  Rev.  Edw.  Mitchell — William 
Palmer  —  Duane  St.  Church  —  Rev.  John  Foster  — 
Thurlow  Weed  —  Dr.  Francis  —  Henry  Fitz  —  Gospel 
Herald  —  Prince  St.  Church — Rev.  N.  Dodge  —  Rev. 
Abner  Kneeland — Rev.  Adin  Ballou — Herald,  new 
series  —  Grand  St.  Church  —  An  Association  —  Rev. 
B.Bates  —  Rev.  T.  Fiske  —  Corinthian  Hall — Rev. 
Thomas  J.  Sawyer  —  Philo  Price  —  Rev.  S.  J.  Hillyer 

—  Rev.  A.  C.  Thomas  —  Orchard  St.  Church       .         .  256 


Contents.  xv 

CHAPTER  XIII. 

Third  Universalist  Society  —  Rev.  C.  F.  Le  Fevre  — 
Rev.  Menzies  Rayner  —  Rev.  William  S.  Balch  —  Rev. 
M.  Ballou  —  Rev.  D.  K.  Lee  —  Rev.  E.  C.  Sweetzer  — 
Rev.  Dr.  Brownlee  —  Rev.  J.  J.  Slocum  —  Sunday 
Schools  —  Duane  St.  Church  —  Penalty  of  Sin  —  Rev. 
S.  H.  Remington  —  Fourth  Society  —  Rev.  William 
Whittaker —  Renunciation  —  Rev.  I.  D.  Williamson  — 
Rev.  M.  Ballou— Rev.  E.  H.  Chapin  —  N,  Y.  Evan- 
gelist —  Hatfield's  Universalism  —  Parker's  Lectures 

—  Rev.  O.  A.  Skinner— Rev.  C.  H.  Fay— Fifth  So- 
ciety—  Rev.    Z.    Baker— Tests  —  Rev.    H,    R.    Nye 

—  Rev.  T.  J.  Sawyer  — Sixth  Society  — Rev.  E.  G. 
Brooks Page  288 

CHAPTER  XIV. 
Rev.  T.  J.  Sav/yer  in  his  old  Parish  —  Busy  Term  — 
Discussions  with  Rev.  Isaac  Westcott — Rev.  A.  H. 
Robinson  —  Orchard  St.  Church  abandoned  —  Rev. 
Dr.  Thompson  on  Love  and  Penalty  —  Not  a  new  Ar- 
gument —  Answered  in  one  Query  —  Drs.  Sawyer  and 
Williamson  on  Convergent  lines  —  A  Joyful  Meeting 

—  Rev.  G.  T.  Flanders — Rev.  G.  L.  Demarest — A 
Prophecy  —  Mission  School  —  Harlem  Society  — 
Brooklyn  Tabernacle  —  Church  of  the  Restoration  — 
Church  of  the  Redeemer  —  Church  of  Our  Father  — 
Williamsburg  —  Green  Point  —  Centenary  School  — 
Memoraada  —  Sketches  —  Periodicals  .         .         .319 

APPENDIX. 

First  Meeting  of  Murray  and  Winchester  —  Winchester 
and  Priestly  —  Jones  and  Winchester  —  Concerning 
Abel  Sarjent  —  Contribution  to  Biography — Queries  in 
Baltimore  —  Stir  in  Hanover,  Pa.  —  James  Callingham  342 


SKETCHES  OF  HISTORY. 


i6 


A 

Century  of  Universalism. 


CHAPTER   I. 


George  de  Benneville  —  John  Murray  —  Wonderful  Story  — 
Thomas  Potter  —  Bachelor  Hall  —  Anthony  Benezet  —  Rev, 
Jacob  Duche  —  Anthony  Cuthbert — Elhanan  Winchester  — 
Baptist  Church  —  Seed  of  the  Woman  —  Ejectment  of  Win- 
chester—  Outcasts  Comforted — Hall  of  the  University  — 
Universal  Baptists  —  Winchester  and  Murray  —  Free  Ma- 
son's Lodge  —  Convention  of  1 790  —  Ezekiel's  Two  Sticks 
—  Articles  of  Faith  —  Memoranda  —  Abstract  of  Minutes  — 
Winchester  Confession  —  Death  of  Mrs.  Murray. 

GEORGE  DE  BENNEVILLE  the  elder, 
son  of  a  French  Protestant  fugitive,  was 
born  in  London  in  1703.  He  began  preaching 
in  France,  — joined  Count  de  Marsey  and  other 
preachers  in  Germany,  —  and  was  converted  to 
UniversaHsm  by  extraordinary  visions.  In  1741, 
fleeing  from  persecution,  he  came  to  America, 
resided  for  some  time  in  Oley,  Berks  County, 
Pa.,  intermarried  with  the  Bertolet  family  of  that 
region,  and  afterwards  established  himself  as  a 
physician  near  Germantown,  where  he  died  in 
1793,  aged  ninety,  leaving  the  memory  of  a  life 
of  beautiful  devotion  and  love. 

Holding  the  restitution  of  all  things  as  the 
2  17 


/ 


1 8        Universalisfn  in  Philadelphia. 

joy  of  faith,  he  proclaimed  it  freely,  chiefly  in 
German,  as  well  within  as  beyond  the  county 
limits ;  and  as  we  know  of  none  earlier,  we  may 
assume  that  his  was  the  earliest  proclamation 
of  Universalism  in  Philadelphia, 

Doubtless  the  spirit  of  the  doctrine  had  been 
cherished  and  exhibited  by  many  in  the  pulpit, 
in  the  pew,  in  the  world  outside  of  the  churches 
—  many,  perhaps,  granting  hospitality  to  the 
strange  thought,  discovered  that  they  had  en- 
tertained an  angel  unawares ;  and  a  few,  without 
doubt,  had  given  utterance  to  the  sentiment, 
some  of  them  as  a  heart-revelation,  others  as  at 
least  a  pleasing  dream.  But  de  Benneville,  in 
the  loftiest  sense  of  the  term  a  visionary,  rose 
into  the  certainty  of  a  restoration  by  the  sound- 
ing of  enrapturing  words,  and  found  a  divine 
translation  of  the  written  prophecy  in  Paul  Sieg- 
volk's  Everlasting  Gospel. 

In  the  year  in  which  de  Benneville  landed  in 
Philadelphia,  John  Murray  was  born  in  London  ; 
and  when  the  latter  had  attained  the  ministerial 
age  of  thirty,  he  stood  within  the  circle  con- 
secrated long  before.  It  would  seem,  however, 
that  he  heard  nothing  of  the  former,  though  dis- 
tant only  a  few  miles  from  his  residence,  for  the 
reason,  I  suppose,  that  de  Benneville  had  opened 
his  testimony,  almost  exclusively,  in  the  rural 
districts.  It  is  nevertheless  a  singular  fact  that 
Murray  had  no  knowledge  of  this  devout  man, 
and  that  his  history,  narrated  to  Winchester  in 


Universalism  in  Philadelphia.        19 

1782  and  first  published  in  London  in  1792, 
was  lost  to  the  Universalist  denomination  until 
July  4,  1829.  Its  recovery  was  announced  in 
the  Gospel  Herald  of  that  date. 

Murray's  first  appearance  in  Philadelphia  was 
by  invitation  —  of  whom,  does  not  appear.  He 
had  been  only  a  few  months  in  America,  and 
had  preached  only  in  the  villages  along  the 
coast  of  New  Jersey,  and  in  New  York  city  on 
two  several  visits,  in  the  close  of  1770  and  early 
in  1 77 1.  Had  he  been  invited  to  Philadelphia, 
by  letter  or  otherwise,  on  information  from 
Good  Luck  or  from  New  York,  respecting  the 
eloquence  of  the  stranger  ?  There  is  nought,  on 
the  face  of  the  narrative,  to  indicate  that  Univer- 
salism had  anything  to  do  with  the  facts. 

The  Baptist  minister  who  invited  him  to  both 
home  and  pulpit,  and  then  rudely  rescinded  the 
invitation,  may  have  been  touched  by  Murray's 
keen  argument  (and  perhaps  offensive  manner) 
in  a  private  interview,  and  therefore  used  his  in- 
fluence to  close  all  pulpits  in  the  city  (containing 
probably  12,000  inhabitants)  against  him,  but 
there  is  no  intimation  of  Universalism.  To 
which  must  be  added  that  the  people  who  as- 
sembled in  Bachelor  Hall  seem  to  have  been  as 
ignorant  after  Murray's  preaching  as  before,  of 
any  distinguishing  heresy  in  his  pulpit  ministra- 
tions. —  Certainly  the  day  arrived  (how  long 
afterwards  we  know  not)  when  open  Univer- 
salism became  the  element  of  his  power. 


20        Universalism  in  Philadelphia. 

REV.  JOHN  MURRAY. 

This  pioneer  -  preacher,  born  in  England  in 
1 74 1,  was  in  early  life  a  Methodist,  at  first  in 
close  sympathy  with  John  Wesley,  and  after- 
wards in  the  connexion  of  George  Whitefield. 
A  few  years  later  he  became  a  convert  to  Univer- 
salism as  proclaimed  by  James  Relly.*  Still 
later,  but  while  he  was  yet  a  young  man,  domes- 
tic bereavement  wearied  him  of  society,  and  he 
sailed  from  England  for  America,  in  the  brig 
Hand-in-Hand,  bound  for  New  York,  purposing 
to  hide  himself  in  the  wilderness. 

Misinformation  induced  the  Captain  to  sail  up 
the  Delaware.  When  this  error  was  corrected, 
other  misinformation  and  a  dense  fog  and  a  high 
tide  passed  the  vessel  through  the  breakers  into 
Cranberry  Inlet  on  the  coast  of  New  Jersey,  a 
few  miles  north  of  Barnegat.  Lighting  the  brig 
by  transfer  of  a  part  of  the  cargo  to  a  sloop,  the 
Captain  went  to  sea  in  the  former,  leaving  the 
latter  in  charge  of  his  passenger,  with  instruc- 
tions to  follow.  Sudden  shifting  of  the  wind 
prevented.  Seeking  provision  for  the  crew,  John 
Murray  made  the  acquaintance  of  Thomas  Potter, 
near  Good  Luck,  Sept.  28,  1770. 

This   religious   man   had  erected  a  meeting- 

*  Relly's  Common  Place  Book,  consisting  of  Sketches  of 
Sermons,  was  presented  to  me  in  April,  1853,  by  an  ancient 
Universalist,  then  eighty-two,  residing  in  Putney,  London. 
He  had  received  it  of  Relly's  daughter.  The  earliest  of  the 
Sketches  is  dated  Oct.  14,  1764  — the  latest,  March  31,  1771. 


Universalism  in  Philadelphia.        21 

house  and  made  preachers  of  every  denomination 
welcome  to  the  use  of  it;  but  was  not  satisfied 
with  the  message  of  any  of  them : 

"  My  neighbors  assured  me  that  I  never  should  see  a 
preacher  whose  sentiments  corresponded  with  my  own. 
The  moment  I  beheld  your  vessel  on  shore,  it  seemed  as 
if  a  voice  had  audibly  sounded  in  my  ears,  '  There,  Potter, 
in  that  vessel,  cast  away  on  that  shore,  is  the  preacher 
you  have  been  so  long  expecting.'  I  heard  the  voice, 
and  I  believed  the  report ;  and  when  you  came  up  to  my 
door,  the  same  voice  seemed  to  repeat,  '  This  is  the  man 
whom  I  have  sent  to  preach  in  your  house,'  " 

To  which  Murray  rephed,  "  The  moment  the 
wind  changes,  I  am  under  the  most  solemn  ob- 
hgations  to  depart." 

As  with  the  utterance  of  a  prophet  came  the 
positive  declaration,  "  The  wind  will  never 
change,  sir,  until  you  have  delivered  to  us,  in 
that  house,  a  message  from  God." 

—  I  know  of  no  passage  of  the  Scriptures, 
with  change  only  in  names,  more  impressively 
descriptive  of  the  spirit  and  patience  of  this  ser- 
vant of  the  Lord  than  Luke  ii.  25,  26: 

"  Behold,  there  was  a  man  on  the  coast  of  New  Jersey, 
whose  name  was  Thomas  Potter ;  and  the  same  man  was 
just  and  devout,  waiting  for  the  consolation  of  Israel,  and 
the  Holy  Ghost  was  upon  him.  And  it  was  revealed 
unto  him  by  the  Holy  Ghost  that  he  should  not  see  death 
before  he  had  seen  the  Lord's  Christ." 

—  The  wind  did  not  change,  until  Murray, 
as  a  representative  of  the  Lord's  Christ,  had 
preached  in  that  meeting-house,  on  Sunday, 
Sept.  30,  1770. 


22        Universalism  in  Philadelphia. 

—  Further  citation  or  commentary  is  not 
needed,  until  we  find  the  following :  "  An  invi- 
tation from  Philadelphia  being  frequently  and 
earnestly  repeated,  I  repaired  to  this  city  " — this 
being,  I  judge,  in  the  early  part  of  177 1.  "  The 
Baptist  minister  invited  me  to  his  house  and  his 
pulpit."  It  seems,  however,  that  the  preaching 
as  well  as  the  social  arrangement  was  promptly 
cancelled : 

"  The  combined  efforts  of  the  clergy  in  Philadelphia 
barred  against  me  the  door  of  every  house  of  public 
worship  in  the  city.  .  .  There  was  at  this  time  a  small 
company  who  assembled  at  a  place  known  by  the  name 
of  Bachelor  Hall,  in  Kensington.  They  were  unac- 
quainted with  the  truth  I  delivered ;  yet,  willing  to  hear 
for  themselves,  they  invited  me  to  preach  for  them.  .  . 
The  people  attended,  and  a  few  were  enabled  to  believe 
the  good  word  of  their  God." 

This  hall  was  a  sort  of  Club  House,  a  place 
for  late  suppers  and  balls.  It  was  situated  in 
Kensington,  on  the  main  river  street  —  a  square 
building  of  considerable  beauty,  with  a  fine  open 
view  to  the  scene  on  the  Delaware.  I  gather 
this  from  Watson's  Annals  of  Philadelphia,  Vol. 
i.  432  —  in  which  we  are  told  that  the  Hall  "  was 
once  lent  to  the  use  of  Murray,  the  Universalist 
preacher,  keeping  then  the  doctrine  cannon-shot 
distance  from  the  city." 

In  that  day  there  was  a  large  open  space  be- 
tween the  built-up  portions  of  the  District  of 
Kensington  and  Philadelphia  City  proper,  the 
former  being  at  that  time  little  more  than  an 


Universalism  in  Philadelphia.        23 

insignificant  suburb.  Bachelor  Hall  passed  into 
ownership  of  one  of  the  Norris  family,  and  was 
destroyed  by  fire. 

—  In  1772  a  pamphlet  of  nineteen  pages  was 
issued,  entitled  "Specimens  of  Apostolic  Preach- 
ing," bearing  the  imprint  of  Isaac  Collins,  Bur- 
lington, N.  J.,  yet  belonging,  as  we  may  say,  to 
Philadelphia.  This  was  done  on  the  responsi- 
bility of  Murray,  who  says,  "  I  had  been  neces- 
sitated to  part  with  my  horse,  for  the  purpose 
of  defraying  the  expenses  attendant  upon  re- 
printing specimens  of  apostolic  preaching,  se- 
lected from  the  writings  of  Mr.  Relly." 

—  "  In  the  commencement  of  the  autumn  of 
1772,"  he  visited  New  London,  Norwich,  New- 
port—  up  to  which  time,  his  days  were  appro- 
priated to  Good  Luck,  to  different  parts  of  the 
Jerseys,  Philadelphia,  New  York,  and  many  of 
the  intervening  towns  and  cities.  —  "I  think  it 
was  in  the  January  of  1773  that  a  most  impor- 
tunate solicitation  drew  me  to  Philadelphia,  and 
having  frequently  visited  that  city,  I  had  many 
opportunities  with  strangers  collected  there." 

In  what  place  or  places  he  preached  in  Phila- 
delphia, and  who  were  his  sympathizers,  does 
not  appear.  He  however  mentions  Thomas 
Say,  Anthony  Benezet,  Christopher  Marshall, 
and  others,  in  a  way  to  indicate  that  they  were 
personally  his  friends  and  in  unity  with  him  in 
religious  faith.  —  That  Thomas  Say  and  Chris- 
topher  Marshall    were    avowed    Universalists, 


24        Universalism  in  Philadelphia. 

admits  of  no  doubt.     Of  the  other  name  we 
have  only  a  few  words  to  say. 

Anthony  Benezetwzs  of  French  Protestant  Hneage. 
While  in  London'  (where  he  was  born  in  1713,)  his 
parents  embraced  the  profession  of  the  Quakers,  and 
came  to  Philadelphia  in  1731.  —  There  is  no  direct 
evidence  that  this  eminent  man,  devoted  to  every 
good  work  throughout  his  life,  was  a  Universalist  in 
faith  ;  yet  a  few  facts  pronounce  it  probable. 

When  he  was  twenty -six  years  of  age,  (1739)  he 
taught  school  in  Germantown,  and  was  also  a  proof- 
reader for  a  printer  near  whom  he  lived  —  continu- 
ing in  this  position  till  1742.  That  printer,  without 
doubt,  was  Christopher  Sower,  an  open,  worthy, 
intelligent  Universalist.  It  was  this  good  man  who 
found  de  Benneville  sick  and  friendless  on  ship- 
board, and  took  him  to  his  own  house.  This  was 
in  1 741.  Can  it  be  that  Benezet,  with  his  beautiful 
spirit,  could  be  a  twelvemonth  with  two  such  men 
as  Sower  and  de  Benneville,  both  of  them  over- 
flowing with  Universalism,  and  not  be  himself  a 
Universalist  ?  I  do  not  doubt  that  it  was  his  Uni- 
versalism, made  a  practical  thing  in  all  his  history, 
which  justified  what  was  said  of  him,  that  his  char- 
acter, at  once  acute  and  benevolent,  is  revealed  in 
his  remarkable  saying,  that  "it  is  the  highest  act 
of  charity  to  bear  with  the  unreasonableness  of 
mankind." 

His  funeral  (1784)  was  the  largest  known  in  Phil- 
adelphia in  that  day.  An  army  officer,  returning 
from  this  great  gathering,  declared  that  he  would 
rather  be  Anthony  Benezet  in  the  coffin  than  George 
Washington  in  all  his  glory. 


Universalism  in  Philadelphia.        25 

—  Mr.  Murray  also  includes  "  Mr.  Duche,  min- 
ister of  the  established  church  in  Philadelphia," 
among  the  number  "who,  if  they  were  not  fully 
with  me  in  sentiment,  have  uniformly  discharged 
toward  me  the  duty  of  Christian  friends."  As 
being  a  tory,  I  have  no  particular  desire  to  claim 
Parson  Duche  as  a  Universalist,  but  I  do  heart- 
ily pardon  his  toryism  on  the  score  of  his  cour- 
tesy to  John  Murray. 

In  an  obituary  notice  of  my  early  friend,  An- 
thony Cuthbert,  who  died  Nov.  14,  1832,  I  men- 
tioned the  following  facts:  Parson  Duche  was 
intimate  with  Mr.  Cuthbert's  father  and  often 
visited  him.  They  held  frequent  conferences 
in  a  private  room,  and  it  was  a  considerable  time 
before  Anthony  could  ascertain  the  object  they 
had  in  view.  He,  at  length,  in  the  absence  of 
his  father,  entered  the  apartment  to  which  they 
so  frequently  retired,  and  found  on  the  table  a 
copy  of  Paul  Siegvolk's  Everlasting  Gospel.  The 
first  American  edition  of  this  book,  translated 
by  John  S.,  was  printed  in  Germantown  in  1753, 
by  Christopher  Sower.  Mr.  Cuthbert  subse- 
quently learned  from  his  father  that  Mr.  Duche 
and  himself  entertained  no  doubt  of  the  truth 
of  the  doctrine  maintained  by  Siegvolk,  but  they 
thought  the  time  had  not  yet  arrived  for  the 
public  proclamation  of  the  sentiment.  I  am 
happy  to  say  that  the  son  thought  differently. 

Mr.  Duche  was  the  author  of  two  volumes  of 
sermons,  published  in  England  in  1779.     Mostly 


26        Universalisni  in  Philadelphia. 

they  run  in  the  channel  of  orthodox  theology. 
In  one  of  the  series  he  is  "  far  from  asserting  that 
all  men  will  be  saved,"  but  does  not  say  that  he 
is  far  from  believing  it ;  and  in  another  of  the 
series  he  speaks  of  that  "all-conquering  meek- 
ness which  must  finally  extinguish  all  that  is 
evil  in  the  whole  system  of  things,  and  leave  not 
one  single  enemy  to  God  and  goodness  unsub- 
dued"—  which  seems  to  be  very  wholesome 
Universalism.     He  died  in  Jan.,  1798. 

—  In  pursuing  his  narrative,  Mr.  Murray  states 
that  he  passed  the  spring  and  the  early  part  of 
the  summer  of  1774  in  Pennsylvania,  the  Jer- 
seys, and  New  York,  with  persons  who  had 
drunk  into  the  same  spirit  with  himself. 

—  In  1776  Isaac  Collins  of  Burlington  issued 
an  edition  of  Relly's  Hymn  Book,  —  Thomas 
Potter's  name  being  in  the  appended  list  of  sub- 
scribers for  six  copies. 

In  1784  Murray  and  Wmchester  met,  for  the 
first  time,  in  Philadelphia,  and  Murray  was  in 
this  city  again  in  May,  1790,  in  attendance  upon 
the  Convention.  From  the  beginning  of  his 
ministerial  career  he  had  frequently  been  a  wel- 
come visitor.  He  was  a  man  of  singularly  at- 
tractive powers  in  the  pulpit  and  in  social  life, — • 
but  he  organized  no  society  and  erected  no 
meeting-house;  and  the  permanent  establish- 
ment of  Universalism  in  Philadelphia  must  be 
traced  to  the  conversion  and  friends  of 


Universalism  in  Philadelphia.       27 

Rev.  Elhanan  Winchester. 

I  do  not  purpose  a  biography  of  this  remark- 
able man :  He  is  however  so  hnked  with  the 
history  of  Universahsm  in  Philadelphia,  that  I 
must  give  some  account  of  his  life. 

He  was  born  in  Brookline,  Mass.,  in  175 1,  and 
commenced  preaching  at  an  early  age.  In  a  few 
years  he  became  connected  with  the  Baptists, 
and  found  a  location  in  the  South.  Visiting 
New  England  in  September,  1779,  he  paused  in 
Philadelphia,  October  7,  1780,  on  his  intended 
return  to  his  Southern  parishes ;  and  the  First 
Baptist  church  in  that  city,  being  destitute  of  a 
pastor,  was  anxious  to  secure  his  services. 

He  accepted  an  invitation,  and  crowds  were 
attracted  by  his  eloquence.  The  house  was  in- 
sufficient to  contain  them.  The  use  of  St.  Paul's, 
the  largest  church  building  in  Philadelphia,  was 
opened  for  their  accommodation,  and  here  he 
preached  "  about  eighteen  sermons." 

Two  years  previously  to  this  settlement,  Paul  1 
Siegvolk's  Everlasting  Gospel  fell  in  his  way. 
Subsequently  he  obtained  access  to  Sir  George 
Stonehouse's  treatise  on  Universal  Restitution  — 
and  these  works,  having  the  endorsement  of 
both  prayer  and  conscience,  finally  brought  him 
into  assurance  of  the  Restoration  of  All  Souls. 

For  some  time  he  held  the  thought  in  silence, 
but  intimations  of  his  inward  conviction  brought 
him  under  the  accusation  of  heresy.  It  is  ac- 
knowledged by  Rev.  H.  G.  Jones,  the  Baptist 


28        Universalism  in  Philadelphia. 

historian,  that  in  the  first  trial  of  strength  be- 
tween the  parties,  the  majority  was  two  to  one 
in  Winchester's  favor,  and  he  commends  the 
justice  and  magnanimity  of  the  majority  in  pro- 
posing a  compromise  when  they  had  the  whole 
property  in  their  power.  By  politic  movements, 
the  minority  obtained  possession  (which  is  said 
to  be  nine  points  of  the  law,)  and  in  the  issue 
the  Universalists  were  divested  of  any  legal 
claim.  "  By  force,"  says  Winchester,  "  they 
kept  us  out  of  the  house.  ...  I  believe  near  an 
hundred  of  the  members  suffered  themselves  to 
be  excommunicated"  rather  than  take  sides 
against  him. 

"  The  whole  affair  was  open,  and  I  found  myself 
obhged  to  vindicate  the  doctrine  which  the  majority 
condemned  unheard.  .  .  .  Accordingly  on  the  22d  of 
April,  1 78 1,  I  preached  a  sermon  on  Gen.  iii.  15  [the 
Seed  of  the  Woman  bruising  the  Serpent's  Head,]  in 
which  I  openly  asserted  the  doctrine  of  the  Final  Restora- 
tion of  all  fallen  intelligences.  This  was  published  by 
particular  desire." 

The  excitement  in  the  Baptist  Church  seems 
to  have  culminated  in  March : 

"When  we  were  deprived  of  our  house  of  worship" 
—  such  is  Winchester's  record  —  "the  Trustees  of  the 
University  gave  us  the  liberty  of  their  Hall,  where  we 
quietly  worshipped  God  for  about  four  years,  until  we 
purchased  a  place  for  ourselves.  — ...  On  the  fourth 
day  of  January,  1782,  I  preached  the  sermon  called 
The  Outcasts  Comforted,  from  Isaiah  Ixvi.  5,  to  my 
friends  who  had  been  cast  out  and  excommunicated  for 
believing  this  glorious  doctrine.  This  was  soon  after 
printed." 


Uiiiversalism  in  Philadelphia.        29 

I  take  the  foregoing  from  the  preface  to  Win- 
chester's Dialogues,  edition  of  1792. 
•  The  Hall  of  the  University  above  mentioned 
was  on  the  west  side  of  Fourth  Street  south  of 
Arch.  This  building  (on  the  site  now  in  part 
of  the  Methodist  Union  Church)  was  originally 
constructed  with  subscription  moneys  raised  by 
Whitefield,  as  well  "for  the  use  of  itinerant 
preachers  for  ever"  as  for  his  own  followers.  It 
was  finished  in  1744,  but  in  debt.  Dr.  Franklin 
procured  it  to  be  purchased  in  1749,  to  be  con- 
verted into  an  Academy,  with  the  condition  of 
partitioning  off  and  reserving  to  the  use  of  itin- 
erants a  preaching  hall  therein  for  ever.  In 
1753  it  was  made  the  College  of  Philadelphia, 
and  in  1779  the  University.  These  advance- 
ments were  made  in  the  interest  of  increasing 
endowments.  The  incorporated  institution  was 
afterwards  (in  1800)  located  on  South  Ninth 
Street  —  rebuilt  1830  —  and  will  shortly  find 
permanency  (perhaps)  on  a  portion  of  the  City 
Alms  House  estate  in  West  Philadelphia. 

I  make  these  extracts  (chiefly  from  Watson's 
Annals)  because  of  the  fact  that  Winchester  ad- 
dressed the  Outcasts  in  the  original  Hall  of  the 
University.* 

*  Besides  the  publications  of  Winchester  in  Philadelphia, 
already  mentioned,  he  issued  "  The  Gospel  of  Christ  No  Cause 
of  Shame:"  Two  Discourses,  1783  — pp.  140;  and  "  A  Serious 
Address  to  Young  People,"  May  20,  1785.  The  latter  was 
delivered  in  the  Hall  of  the  University  —  so  also,  presumably, 
were  the  former. 


30        U7iwei''salisin  in  Philadelphia. 

It  would  seem  that  a  Universalist  Society  had 
already  been  organized,  for  that  sermon  was  in- 
scribed "  to  all  those  of  every  Denomination  who 
have  been,  or  may  be,  rejected  by  their  Brethren, 
for  the  Belief  of  the  glorious  Doctrine  of  the 
Restitution  of  all  things.  .  .  .  and  especially  to 
the  Baptist  Church  in  Pliiladelpliia,  holding  the 
same."  The  old  Baptist  Church  did  not  hold 
the  same. 

There  can  scarcely  be  a  doubt  that  these 
events  were  communicated  to  Mr.  Murray,  and 
we  have  evidence  that  a  correspondence  was 
immediately  opened  between  him  and  Winches- 
ter. In  these  communications,  all  we  have  to 
deplore  is  the  absence  of  dates. 

In  one  of  Murray's  letters  to  Winchester,  here 
alluded  to  —  (I  judge  it  to  have  been  in  1782  or 
early  in  1783)  —  Murray  thus  writes  : 

"  I  trust  your  endeavors  to  erect  a  convenient  building 
for  the  worship  of  the  only  living  and  true  God,  will  be 
crowned  with  success.  ...  I  am  confident,  were  you  able 
to  build  a  house  yourself,  you  would  wish  to  keep  it  per- 
petually open.  If  you  proceed  upon  the  liberal  princi- 
I^les  which  you  contemplate,  my  efforts  to  perfect  your 
plan  shall  not  be  wanting.  I  have  already  addressed 
many  of  my  friends  upon  the  subject." 

Free  Ma  sorts  Lodge. 

In  the  early  part  of  1754,  the  Free  Masons 
bought  a  lot  of  sixty  feet  in  front  and  forty-two 
in  depth  on  the  south  side  of  a  narrow  street 
running  westward  from  Second  Street  north  of 


Universalism  in  Philadelphia.       31 

Walnut,  and  erected  a  plain  brick  building,  with 
rooms  for  their  own  purposes,  and  a  Hall  for 
the  accommodation  of  the  public.  It  was  dedi- 
cated in  June,  1755.  That  narrow  street  has 
since  been  known  as  Lodge  Alley;  and  to 
satisfy  such  as  may  be  curious  to  know  the  pre- 
cise location  of  the  lot  and  building,  I  record 
that  the  deed  fixed  the  point  of  beginning  at 
eighty-nine  feet  six  inches  west  from  Second 
Street. 

—  In  the  autumn  of  1785,  an  effort  was  made 
to  raise  a  sufficient  sum  by  subscription  to  erect 
a  Universalist  Church  in  Philadelphia.  This  ef- 
fort was  made  by  the  organization  of  Winches- 
ter's adherents  before  referred  to.  Doubtless 
Murray's  followers  felt  cordial  interest  in  the 
measure,  and  may  have  lent  a  helping  hand, 
but,  as  not  being  Universal  Baptists,  they  were 
outside  of  the  movement. 

In  Murray's  Letters  and  Sketches,  ii.  114,  I 
find  the  following : 

"  Did  I  tell  you  the  Philadelphians  are  about  erecting, 
by  subscription,  a  house  for  pubUc  worship  —  the  intro- 
duction to  which  subscription  paper  hath  a  paragraph 
which  is  thus  worded  :  '  Which  house  shall  be  cheerfully 
opened  upon  application  to  a  committee  to  be  chosen 
out  of  the  congregation  and  church,  to  all  denominations, 
and  especially  to  those  who  teach  the  universal  love  of 
God,  and  the  final  restoration  of  all  things.'  Is  it  not 
delightful  to  observe  the  declination  of  prejudice  ?  " 

The  letter  containing  these  lines  is  without 


32        Universalism  in  Philadelphia. 

date,  but  the  letter  immediately  following  is 
dated  Sept.  26,  1785.  —  The  effort  to  build  a 
Universalist  Church  by  subscription  appears  to 
have  been  unsuccessful.  The  sum  promised  was 
inadequate,  and  the  project  was  relinquished. 

Nov.  24,  1785,  Anthony  Cuthbert,  mast-maker, 
and  Abraham  Collins,  sail-maker,  (they  were 
brothers-in-law,)  in  their  own  names  but  for  the 
behoof  of  the  existing  organization  of  Univer- 
salists,  bought  the  Mason's  Lodge  aforesaid  for 
$\0Q)0,  one-fourth  cash  and  a  bond  and  mort- 
gage (Dec.  16,  1785)  for  the  remainder;  and 
Jan.  16,  1786,  they  united  in  a  deed  of  trust  in 
behalf  of  the  "  Society  of  Universal  Baptists," 
with  this  preamble : 

"  Whereas  the  Society  of  people  called  Baptists,  known 
by  the  name  of  the  First  Baptist  Church  in  Philadelphia, 
did  on  or  about  the  month  of  March  1781  disunite  from 
the  fellowship  of  said  Society  divers  of  their  members 
who  held  and  professed,  and  for  so  holding  and  profess- 
ing, the  doctrine  of  the  universal  love  of  God,  and  the 
final  Restitution  of  all  things  through  Jesus  Christ  our 
Lord :  And  whereas  the  members  of  said  Society  so  dis- 
united, and  divers  other  persons  holding  the  same  doc- 
trine, have  united  together  and  formed  a  religious  Society 
called  the  Society  of  Universal  Baptists,"  &c. 

This  deed  of  trust  acknowledged  that  the 
payment  of  ^looo  had  been  derived  from  sub- 
scriptions for  a  church  edifice.  It  reserved  to 
Cuthbert  and  Collins  the  right  to  dispose  of  the 
property,  if  necessary,  to  indemnify  them  against 
the  bond  accompanying  the  mortgage  of  ,$3000, 


Universalism  in  Philadelphia.       2>2> 

and  vested  the  use  of  the  premises  in  the  Society 
of  Universal  Baptists,  the  trust  being  subject  to 
the  incumbrance  referred  to.  I  have  one  large 
sheet  of  parchment,  a  portion  of  the  papers  of 
conveyance,  and  presume  that  the  whole  docu- 
ment is  on  record.  I  have  not  been  able  to  find 
it,  but  whether  it  be  or  be  not  recorded,  this 
document  establishes  the  preliminary  facts  and 
intention  of  the  parties. 

Free  Mason's  Lodge  was  the  first  piece  of 
real  estate  owned  by  the  Universalists  in  Phila- 
delphia —  antedating  by  about  a  month  the  first 
piece  of  real  estate  owned  by  the  Universalists 
of  Boston,  bought  by  Shippie  Townsend  and  a 
few  others,  December  29,  1785. 

—  Winchester  and  Murray  met  at  Oxford, 
Mass.,  at  an  Association  or  Convention  in  Sept. 
1785.  Winchester  spent  the  winter  of  1785-86 
in  Providence,  R.  I.,  and  preached  to  the  Society 
in  that  place.  The  purchase  of  Free  Mason's 
Lodge  was  consummated  in  his  absence  by  his 
adherents. —  In  the  spring  of  1786  he  returned 
to  Philadelphia,  where  he  continued  to  preach 
until  late  in  the  summer  of  1787,  when  he  sailed 
for  England,  and  arrived  in  London,  Sept.  21. — 
In  1788  he  published  his  celebrated  Dialogues 
on  Universal  Restoration,  and  many  other  books. 
—  He  returned  to  America  in  1794  —  ministered 
in  Philadelphia  during  the  autumn  and  winter 
of  i795-'96  as  his  health  would  permit.  Thence 
he  removed  to  Hartford  in  the  autumn  of  1796, 
3 


34        Universalism  in  Philadelphia. 

— where,  April  i8,  1797,  his  eminently  busy 
and  useful  career  was  ended  in  the  forty-seventh 
year  of  his  age. 

PHILADELPHIA   UNIVERSALIST    CONVENTION. 

1790  to  1807.* 

Called  together  by  a  preliminary  conference 
of  1789,  the  followers  of  Winchester  and  the 
followers  of  Murray  met  in  Philadelphia,  in 
Mason's  Lodge,  May  25,  1790.  Ministers 
present :  John  Murray,  Nicholas  Cox,  Artis 
Seagrave,  William  Worth,  David  Evans,  Moses 
Winchester,  Duncan  McClain.  The  convocation 
adopted  the  following  Articles  of  Faith : 

1.  We  believe  the  Scriptures  of  the  Old  and  New  Tes- 
tament to  contain  a  revelation  of  the  perfections  and  will 
of  God,  and  the  rule  of  faith  and  practice. 

2.  We  believe  in  one  God,  infinite  in  all  his  perfections, 
and  that  these  perfections  are  all  modifications  of  infinite, 
adorable,  incomprehensible  and  unchangeable  love. 

3.  We  believe  that  thei-e  is  one  Mediator  between  God 
and  men,  the  man  Christ  Jesus,  in  whom  dwelleth  all  the 
fulness  of  the  godhead  bodily ;  who,  by  giving  himself 
a  ransom  for  all,  hath  redeemed  them  to  God  by  his 
blood ;  and  who,  by  the  merit  of  his  death,  and  the  effi- 
cacy of  his  spirit,  will  finally  restore  the  whole  human 
race  to  happiness. 

4.  We  believe  in  the  Holy  Ghost,  whose  office  it  is  to 
make  known  to  sinners  the  truth  of  their  salvation, 
through  the  medium  of  the  Holy  Scriptures,  and  to  re- 

*  For  a  free  abstract  of  the  manuscript  minutes,  see  Univer- 
salist  Union  of  Sept.  15,  1838.  I  am  sorry  to  say  that  the 
original  book  of  records  is  lost. 


Universalism  in  Philadelphia.       35 

concile  the  hearts  of  the  children  of  men  to  God,  and 
thereby  to  dispose  them  to  genuine  holiness. 

5.  We  believe  in  the  obligation  of  the  moral  law,  as 
the  rule  of  life,  and  we  hold  that  the  love  of  God,  mani- 
fested to  man  in  a  Redeemer,  is  the  best  means  of  pro- 
ducing obedience  to  that  law,  and  promoting  a  holy, 
active  and  useful  life. 

A  Plan  of  Church  Government  was  adopted 
—  one  item  of  which  annulled  the  stringency 
of  water  baptism  and  referred  all  ceremonials 
to  the  individual  conscience,  (manifestly  a  con- 
cession of  Winchester's  friends.)  There  was 
also  a  series  of  Recommendations,  respecting 
War,  Going  to  Law,  holding  Slaves,  &c. 

Session  of  1791.  Ministers  :  WiUiam  Worth,  Artis 
Seagrave,  David  Evans,  Moses  Winchester,  Nicholas 
Cox,  William  Hawkins. — 1792:  William  Worth,  David 
Evans,  Nicholas  Cox,  Artis  Seagrave,  William  Mclntyre, 
Abel  Sarjent,  Moses  Winchester.  A  Hymn  Book,  pre- 
pared by  a  committee,  was  directed  to  be  printed. —  1793  : 
David  Evans,  William  Worth,  William  Mclntyre,  Joseph 
Ayres,  Artis  Seagrave,  Nicholas  Cox,  Abel  Sarjent. — 
1794:  N.  Cox,  D.  Evans,  W.  Worth,  A.  Seagrave.  In- 
formation was  received  that  a  Convention  of  Universal- 
ists  had  been  organized  by  several  Societies  in  the 
south-western  counties  of  Pennsylvania  and  the  adjacent 
counties  in  Virginia.  First  meeting  held  at  Morgantown 
in  1793. —  Session  of  1795  :  Only  minister  present,  David 
Evans. — 1796:  Aitis  Seagrave,  David  Evans,  Thomas 
Jones. — 1797:  Nicholas  Cox,  David  Evans,  Thomas 
Jones. —  1798  :  Nicholas  Cox,  Thomas  Jones. —  1799  :  No 
minutes. — 1800:  No  Convention  held  this  year, —  1801  : 
Artis  Seagrave,  Thomas  Jones. —  1802:  David  Evans, 
Nicholas  Cox,  Thomas  Jones. — 1803:  John  Murray, 
William  Worth,  John  Mclntyre,  Thomas  Jones,  David 


36        Universalism  in  Philadelphia. 

Evans. —  1804  :  Leaf  torn  out. —  1805  :  Nicholas  Cox, 
David  Evans,  Timothy  Banger. —  1806:  David  Evans, 
Nicholas  Cox,  Artis  Seagrave. —  1807:  Artis  Seagrave, 
David  Evans,  Noah  Murray,  Timothy  Banger,  John 
Rutter. —  No  further  records. 

In  all,  sixteen  Ministers :  John  Murray,  Nicholas  Cox, 
"William  Worth,  Artis  Seagrave,  David  Evans,  Moses 
Winchester,  Abel  Sarjent,  Timothy  Banger,  Thomas 
Jones,  Noah  Murray,  John  Rutter,  Duncan  McLain, 
WiUiam  Hawkins,  John  Mclntyre,  William  Mclntyre, 
Joseph  Ayres. 

MEMORANDA  AND  COMMENTARY, 

At  the  date  of  the  purchase  of  Mason's  Lodge, 
the  Universalists  of  Philadelphia  were  chiefly  of 
the  Baptist  order.  Gradually  there  was  a  draw- 
ing together  of  the  two  branches  of  the  Univer- 
salist  Family,  and,  like  the  two  sticks  in  the 
vision  of  Ezekiel,  they  became  one  in  the  Con- 
vention of  1790.  At  this  time  the  Society  of 
Universal  Baptists  had  been  disbanded,  and  a 
new  Society  was  organized  in  July  of  that  year, 
Murrayites  and  Winchesterians  becoming  mem- 
bers. It  had  the  foregoing  articles  of  faith  as 
its  basis,  and  was  called  "  The  First  Independent 
Church  of  Christ,  commonly  called  Universal- 
ists."   As  yet  they  worshipped  in  Mason's  Lodge. 

—  In  a  letter  to  her  parents,  written  by  Mrs. 
Murray  from  Philadelphia,  June  19,  1790,  she 
speaks  of  the  position  of  Universalism  in  that 
city,  and  adds  :  "  The  church  belonging  to  the 
Universalists  in  this  metropolis,  not  being  spa- 
cious enough  to  contain  the  numbers  who  flock 


Universalism  in  Philadelphia.        2>7 

to  hear"  Mr.  Murray,  his  friends  obtained  the 
use  of  College  or  University  Hall,  —  the  same 
in  which  Winchester  and  the  Outcasts  wor- 
shipped for  about  four  years.  "  In  the  course 
of  the  week  large  and  respectable  congregations 
are  collected  there,"  in  the  evenings,  I  suppose. 
"On  Sunday,  Mr.  Murray  is  at  the  Lodge,  the 
church  of  the  Universalists." 

—  The  foregoing  Articles  of  Faith,  together 
with  the  Recommendations,  were  printed  in  the 
Albany  Register  of  July  5,  1790,  and  thence 
copied  into  the  Tnimpet  about  1833.  See  an 
article  by  Rev.  Thomas  B.  Thayer  in  the  Union 
of  March  20,  1847  —  with  high  encomium,  es- 
pecially of  the  Recommendations. 

—  September  3,  1794,  at  Oxford,  Mass.,  El- 
hanan  Winchester  being  Moderator,  the  General 
Convention  of  Universalists  of  the  New  Eng- 
land States  and  others,  recorded  this  minute : 
"  Adopted  the  Philadelphia  Platform  of  Articles 
of  Faith  and  form  of  Church  government,  and 
recommend  that  the  same  be  observed  by  the 
Churches  and  Societies  formingthis  Convention." 

—  At  the  session  of  that  body,  Strafford,  Ver- 
mont, 1802,  a  "Committee  was  appointed  to 
form  a  plan  of  fellowship  in  faith  and  practice 
for  the  edifying  of  the  body,  and  building  it  up 
together." 

—  At  the  session  held  in  Winchester,  N.  H., 
in  1803,  the  Committee  reported,  and  the  report 
was  adopted  by  an  unanimous  vote,  the  Articles 


38        Universalism  in  Philadelphia. 

of  Religion  generally  known  as  the  Winchester 
Confession  or  Profession  of  Faith,  being  the 
Platform  upon  which  the  General  Convention  of 
Universalists  is  established.     As  follows  : 

I.  We  believe  that  the  Holy  Scriptures  of  the  Old  and 
New  Testaments  contain  a  revelation  of  the  character 
of  God,  and  of  the  duty,  interest  and  final  destiny  of 
mankind. 

II.  We  believe  that  there  is  one  God,  whose  nature  is 
Love,  revealed  in  one  Lord  Jesus  Christ,  by  one  Holy 
Spirit  of  Grace,  who  will  finally  restore  the  whole  world 
of  mankind  to  holiness  and  happiness. 

III.  We  believe  that  holiness  and  true  happiness  are 
inseparably  connected,  and  that  believers  ought  to  be 
careful  to  maintain  order  and  practice  good  works  —  for 
these  things  are  good  and  profitable  unto  men. 

—  September,  1834,  the  Convention  of  the 
New  England  States  and  others,  became  the 
General  Convention,  all-embracing. 

—  The  Life  of  Murray,  written  by  himself, 
reached  only  to  the  close  of  1774.  It  was  con- 
tinued to  the  end,  September  3,  18 15,  by  Mrs. 
Murray.  She  died  at  Oak  Point,  near  Natchez, 
in  the  sixty-ninth  year  of  her  age,  July  6,  1820 
—  at  the  residence,  it  would  seem,  of  her  brother, 
"  the  late  Governor  Sargeant,  of  that  place." 

In  the  closing  paragraph  of  the  Life  of  Mur- 
ray, Mrs.  Murray  mentions  a  son,  who  died 
early,  and  "  a  daughter,  who  still  survives,  the 
prop  and  consolation  of  her  widowed  mother." 
I  remember  having  been  told,  forty  years  ago, 
that  the  daughter  accompanied  the  mother  to 
the  South. 


CHAPTER   II. 

Stir  among  the  Baptists  —  Lamentation  of  Benedict  and  Rev. 
H.  G.  Jones  —  Sketch  of  Rev.  Nicholas  Cox  —  WilUam 
Worth  and  his  Appeal  —  Artis  Seagrave  and  Hymns  —  David 
Evans  and  his  Pamphlets — Abel  Sarjent,  Editor  of  Free 
Universal  Magazine  —  Moses  Winchester  —  Timothy  Banger 
—  Noah  Murray  —  Thomas  Jones  —  John  Rutter. 

BENEDICT'S  General  History  of  the  Bap- 
tist Denomination,  i.  275,  contains  a  record 
of  events  between  1780  and  1790: 

"  During  this  period  a  number  of  ministers,  and  with 
them  a  considerable  number  of  brethren,  fell  in  with 
Elhanan  Winchester's  notion  of  Universal  Restoration. 
The  rage  for  this  doctrine  prevailed  for  a  time  to  a  con- 
siderable extent.  .  .  .  Mr.  Winchester  was  for  awhile  a 
very  popular  preacher  among  the  Baptists.  He  was 
indeed  in  some  respects,  and  particularly  in  memory,  a 
prodigy  of  nature,  and  his  talents  and  address  were  such 
that  he  was  sure  to  command  followers  and  applause  of 
some  kind  or  other  wheresoever  he  went,  and  wherever 
he  preached." 

I  omit  many  degrading  insinuations.  It  would 
seem  indeed  that  the  writer  regarded  Univer- 
salism  as  both  an  unpardonable  sin  against  God 
and  a  justification  of  disparagement  and  false- 
hood among  men.  —  I  make  the  following  ex- 
tract from  the  History  of  the  Philadelphia 
Baptist  Association,  by  Rev.  H.  G.  Jones,  pub- 
lished in  The  World  of  1 832-33  : 

39 


40         Convention  in  Philadelphia. 

"The  year  1790  presents  no  joyful  aspect.  Clouds 
and  storms,  tornadoes  and  volcanic  eruptions,  echoed 
and  re-echoed  from  Dan  to  Beersheba.  The  doctrine 
of  '  a  general  provision,'  like  an  unexpected  pestilence, 
or  as  the  insidious,  fatal  Samoul  of  Africa,  came  among 
some  of  the  churches.  Whether  it  was  indigenous  or 
exotic,  the  archives  of  the  day  do  not  inform  us.  This 
we  know :  It  led  on  to  Universalism,  a  depSt  to  which 
it  as  naturally  tends  as  a  weight  in  motion  on  an  inclined 
plane  rushes  on  to  the  lowest  point  of  destination.  Cape 
May  and  Pittsgrove  churches  were  so  nearly  ruined  by 
'  a  general  atonement,'  which  ended  in  Universalism, 
that  scarcely  anything  could  be  seen  in  their  borders  but 
their  tears,  and  scarcely  anything  could  be  heard  but 
their  sighs  and  groans.  And  to  add  to  the  calamity, 
Nicholas  Cox,  a  preacher  at  Kingwood,  now  grown  wiser 
than  his  fathers,  mounted  on  the  fractious  steed  of 
'general  provision,'  and  rode  furiously  on  to  the  barren, 
hopeless,  desolate  plains  of  Universalism." 

There  is  much  more  in  the  same  strain.  It  is 
not  my  purpose  to  review  this  out-flowing  of  ig- 
norance and  devout  spleen,  but  shall  pass  at 
once  to  the  narration  of  all  I  have  learned  re- 
specting the  clergymen  who,  from  first  to  last, 
attended  the  Philadelphia  Convention. 

Rev.  Nicholas  Coxvjz-S  born  in  Philadelphia  in 
1742,  but  of  what  lineage  we  know  not.  He  be- 
came a  Baptist  in  New  Jersey,  where  he  minis- 
tered to  good  acceptance  with  several  Societies 
for  a  number  of  years.  Kingwood,  Wantage, 
and  other  places  in  Warren  and  Sussex  counties, 
have  been  mentioned  as  the  scenes  of  his  resi- 
dence and  labors ;  but  of  one  thing  we  may  in- 


Convention  in  Philadelphia.  41 

ferentially  be  sure :  He  was  highly  regarded 
among  the  Baptists  as  one  of  their  best  and  most 
talented  men,  else  the  author  of  the  foregoing 
tirade  and  lamentation  would  not  have  so  deeply 
mourned  his  conversion  to  Universalism.  At 
the  sacrifice  of  ease  and  of  social  consideration, 
he  openly  avowed  the  sublime  conviction  of  head 
and  heart,  and  continued  steadfast  and  rejoicing 
to  the  end. 

He  spent  the  larger  part  of  his  life,  as  a 
preacher,  in  the  counties  above-mentioned,  and 
his  name,  it  may  be  seen,  frequently  occurs  in 
the  minutes  of  the  Philadelphia  Convention. 
He  was  at  the  first  session  in  1790,  and  at  nine 
sessions  besides,  of  the  series.  Although  he  re- 
ceived invitations  to  settle,  he  never  became  a 
pastor  among  the  Universalists,  but  preached  as 
a  self-appointed  missionary  —  rather,  I  should 
say,  a  divinely-ordained  Evangelist. 

In  1808,  while  in  Maryland,  he  received  a 
challenge  from  a  Presbyterian  clergyman  to  hold 
a  public  discussion.  Such  was  the  defeat  of  the 
opponent  of  Universalism  that  the  audience 
begged  him  to  quit  the  field  and  not  venture  an- 
other challenge. 

—  He  spent  the  summers  of  1809  and  18 10  in 
Virginia,  where  he  defined  a  circuit  for  himself 
and  zealously  published  the  good  tidings  of  a 
world  redeemed.  It  is  the  uniform  testimony 
of  tradition  that  he  was  a  close  reasoner,  a  good 
neighbor,  and  an  honest  man.     He  continued  to 


42  Convention  in  Philadelphia. 

preach  till  within  three  or  four  years  of  his 
death,  which  occurred  in  Mansfield,  Warren  Co., 
N.  J.,  March  20,  1826,  aged  eighty-four. 

So  general  was  the  expectation  that  he  would 
relinquish  his  faith  in  the  dying  hour,  that  even 
his  son  was  anxious  in  regard  to  the  result.  He 
therefore  took  upon  himself  to  attend  person- 
ally upon  his  father,  during  the  last  illness  of 
the  old  Universalist.  There  was  much  conver- 
sation between  them,  but  not  a  doubt  was  exhib- 
ited by  the  dying  saint;  and  to  the  frequent 
inquiries  of  his  son,  he  uniformly  answered  in 
the  fulness  of  heavenly  trust* 

Rev.  William  Wortli  was  Moderator  of  the 
Convention  of  1790.  In  the  History  of  New 
Jersey,  I  find  that  "a  Baptist  Church  was 
founded  in  Pittsgrove  about  1743."  The  his- 
torian, after  naming  several  pastors,  adds  this : 

"  Rev.  William  Wortli  then  took  the  charge,  and  the 
congregation  increased  considerably  under  his  ministra- 
tion, until  he  became  deeply  engaged  in  land  specula- 
tions in  the  back  country;  and  the  opinion  becoming 
current  that  he  had  become  tinctured  with  Universalism, 
the  congregation  dwindled  away  almost  to  nothing." 

There  is  no  imputation  of  wrong  in  the  busi- 
ness transactions  referred  to,  and  I  suspect  that 
the  falling  away  of  the  congregation  was  rather 
due  to  the  hostility  of  the  Church  dignitaries  in 

*Rev.  S.  J.  II.  in  Messenger  of  March  i6,  1S33,  and  Rev. 
J.  G.  in  Anribassador  of  April  29,  1848. 


Co7ivention  in  Philadelphia.  43 

Philadelphia,  than  to  the  intelligent  free-will  of 
the  people  in  Pittsgrove  —  a  view  which  appears 
to  be  confirmed  by  a  pamphlet  the  title  of  which 
is  in  the  margin.*  The  first  paragraph  is  as 
follows : 

"There  lately  appeared,  in  the  minutes  of  the  Baptist 
Association,  an  advertisement,  cautioning  the  churches 
of  that  denomination  to  beware  of  me,  as  also  of  the 
Rev.  Mr.  Seagrave.  Their  words  are:  'As  we  had 
reason  to  fear  at  the  last  Association,  that  Mr.  Worth  of 
Pittsgrove  was  far  gone  in  the  doctrine  of  universal  sal- 
vation, we  are  well  certified,  by  undoubted  authority,  that 
he  is  now  fully  in  that  belief.  We,  therefore,  to  show 
our  abhorrence  of  that  doctrine,  and  of  his  disingenuous 
conduct  for  a  long  time  past,  caution  our  churches  to  be- 
ware of  him,  and  of  Artis  Seagrave,  of  the  same  place, 
also,  who  has  espoused  the  same  doctrine.'  " 

From  the  clear  and  candid  review  by  Mr. 
Worth,  I  make  the  following  extracts : 

"  If  my  brethren  in  the  ministry  had  reason  to  fear 
that  I  was  imbibing  wrong  notions  a  year  ago,  as  they 
say  they  had,  in  the  above-recited  minute,  why  did  they 
not  endeavor  to  reclaim  me  ?  Why  did  they  not  at  least 
endeavor  to  point  out  to  me  the  evil  of  my  sentiments, 
and  wherein  they  were  inconsistent  with  the  word  of 
God  ?  This,  however,  they  have  never  attempted.  Paul 
exhorted  Titus,  '  after  the  first  and  second  admonition 
to  reject  a  heretic,'  but  I  am  rejected  without  any.  In  a 
civil  court,  no  man  can  be  condemned  without  a  fair 

*  «  Mr,  Worth's  Appeal  to  the  Public,  in  answer  to  a  late  pub- 
lication against  him  by  the  Baptist  Association  at  Philadelphia, 
wherein  his  sentiments,  as  believing  the  Universal  Love  of 
God  in  the  Restoration  of  All  the  Human  Race,  are  briefly 
stated."     Imprint,  Philadelphia,  1790. 


44  Convention  in  Philadelphia. 

trial,  and  being  heard  in  his  own  defence.  My  brethren 
however  did  not  allow  me  that  liberty,  but  condemned 
me  without  a  trial,  or  even  so  much  as  giving  me  no- 
tice of  it." 

Dr.  Jones,  it  seems,  had  sent  a  letter  to  the 
church  in  Pittsgrove,  by  request  of  the  Associa- 
tion, in  which  he  said  some  hard  things  no  less 
of  Mr.  Worth  than  of  Universalism,  warning  the 
people  to  be  on  their  guard.  "As  your  number 
is  already  small,  it  will  be  a  pity  there  should 
be  a  division  as  there  was  in  Philadelphia,"  re- 
ferring, without  doubt,  to  the  schism  under  El- 
hanan  Winchester  in  1781. 

"  The  doctor  then  insinuates  that  I  had  acted 
under  covert  and  disingenuously,"  which  is  an- 
swered as  follows : 

"  This  charge  is  both  ungenerous  and  false,  and  where 
I  am  known  can  do  me  no  harm.  Their  only  support 
of  the  charge,  is,  that  if  these  were  my  sentiments  why 
did  not  I  confess  it  ?  To  which  I  reply,  ist.  It  is  impos- 
sible for  any  honest  man  to  confess  sentiments  before 
he  believes  them.  2d.  It  would  be  foolish  in  any  man 
to  do  it  before  he  had  examined  them  in  all  their  parts, 
so  as  to  be  able  to  defend  them,  and  especially  in  a 
public  character.  3d.  As  their  sentiments  were  no  bar 
of  fellowship  with  me,  I  was  unwilling  to  give  them  any 
offence  with  mine.  4th.  He  that  has  the  oversight  of 
Christ's  flock  ought  to  have  judgment  to  feed  them  and 
rightly  to  divide  the  word  of  truth  among  them.  Paul 
tells  the  Corinthians  that  '  hitherto  he  has  fed  them  with 
milk  and  not  with  strong  meat,  for  as  yet  they  were  not 
able  to  bear  it ; '  and  he  complains  of  the  Hebrews  that 
'  it  was  time  for  them  to  be  teachers  of  others,  and  yet 
needed  to  be  taught  the  first  principles  of  religion,  and 


Convention  in  Philadelphia.         45 

had  become  such  as  needed  milk  and  not  strong  meat. 
Lastly,  it  is  a  fact.  I  never  did  deny  it,  but  always  re- 
ferred those  who  asked  me  the  question,  to  my  public 
preaching,  declaring,  as  I  now  do,  in  the  presence  of  my 
Judge,  that  I  did  preach  my  sentiments  without  disguise, 
and  that,  if  what  I  preached  was  universal  doctrine,  it 
was  my  sentiments." 

Very  gladly  would  I  transcribe  every  para- 
graph of  this  admirable  pamphlet  for  republica- 
tion, but  will  close  with  the  following  compre- 
hensive note : 

"  From  our  several  authors  who  have  professedly 
wrote  on  the  subject,  (which  Dr.  Jones  had  frequent  op- 
portunities of  reading)  it  doth  evidently  appear  that  we 
verily  believe  That  Jesus  is  the  way,  the  truth  and  the 
life,  and  that  there  is  no  coming  to  the  Father  but  in  and 
through  him :  That  a  real  belief  of  this  most  precious 
truth  is  essential  to  our  happiness,  for  though  we  are 
ever  safe  in  the  truth,  yet  we  never  can  be  truly  happy 
until  we  are  brought  in  reality  to  believe  it :  That  our 
safety  in  the  truth  is  an  infallible  security  that  we  shall 
be  brought  to  a  happiness  in  believing :  That  the  belief 
of  this  truth  doth  necessarily  inspire  all  the  subjects  of  it 
to  love  the  brotherhood,  to  fear  God,  and  to  honor  the 
king  or  civil  government.  How  could  the  doctor,  then, 
lay  his  hand  on  his  heart,  and  say  that  this  doctrine, 
which  we  believe  and  joyfully  preach  for  the  good  of 
mankind,  is  licentious  and  subversive  of  all  government, 
human  and  divine  ?" 

There  is  so  much  sweetness,  dignity  and 
solidity  in  all  this,  and  in  all  that  follows  in  this 
pamphlet  of  thirty  pages,  that  I  reluctantly  re- 
frain from  further  extracts,  and  am  only  sorry 
that  I  have  not  been  able  to  gather  farther  infor- 
mation concerning  the  author. 


46  Convention  in  Philadelphia. 

Rev.  Aj'tis  Scagrave,  as  I  find  in  Johnson's 
History  of  Salem,  "  took  oversight  of  the  Bap- 
tist Church  in  Cape  May  in  1785,  and  resigned 
in  1788."  —  He  appears  to  have  removed  to 
Pittsgrove,  for  the  Philadelphia  Baptist  Associa- 
tion linked  him  with  Rev.  William  Worth  in  the 
condemnation  of  their  Circular  Letter,  and  the 
latter  replied  for  both. 

Lower  down  than  the  places  last-named,  was 
a  neighborhood  or  village  known  as  Shiloh,  in 
Cumberland  County  —  concerning  which  we 
learn  that  there  was  a  "  Seventh  -  Day  Baptist 

Church,  which  arose  about   1737 About  the 

year  1790  a  schism  took  place  among  them,  one 
part  of  the  Society  holding  the  doctrine  as  pro- 
mulgated by  Winchester  (which  was  that  of  Uni- 
versalism),  the  other  part  retaining  the  creed  of 
their  forefathers."  *  The  Free  Universal  Maga- 
zine ('93)  mentions  Pittsgrove,  Shiloh  and  Cape 
May  in  lower  New  Jersey,  as  having  "  Universal 
Churches,"  and  it  is  a  reasonable  supposition 
that  Worth,  Seagrave,  Moses  Winchester  and 
Ayres  ministered  to  them,  at  least  occasionally 
—  for  these  clergymen  were  certainly  resident 
in  that  direction  from  Philadelphia. 

Artis  Seagrave  was  frequently  present  at  the 
sessions  of  the  Philadelphia  Universalist  Con- 
vention, and  doubtless  had  both  a  devout  and  a 
poetical  spirit.  Twenty-one  of  the  hymns  in 
the  hymn-book  before  mentioned  were  from  his 
*  Historical  Collections  of  New  Jersey,  147. 


Conv edition  in  Philadelphia.  47 

pen,  and  I  have  thought  that  we  might  profit- 
ably honor  his  memory,  at  the  gatherings  of  our 
ecclesiastical  bodies,  by  singing  these  outpour- 


ings of  his  soul 


AT  THE  GATHERING. 

Now  we  are  met  from  different  parts, 
May  heavenly  love  inspire  our  hearts : 
May  all  we  do  be  done  in  love, 
Like  those  who  meet  to  praise  above. 

May  this  a  striking  emblem  be 
Of  that  great  meeting  all  shall  see. 
Where  heavenly  love  tunes  every  chord 
In  glad  hosannas  to  the  Lord. 

Be  with  us,  Jesus,  while  we  stay. 
And  guide  us  when  we  praise  or  pray : 
In  all  we  do,  may  we  proclaim 
The  praise  and  glory  of  thy  name. 

PARTING  OF  THE  CONVENTION. 

Dear  Lord,  we  now  must  part  — 

A  parting  blessing  give  : 
With  thy  rich  love  fill  every  heart. 

That  we  in  love  may  live. 

And  though  we  're  far  away, 

May  we  united  be, 
And  for  each  other  ever  pray 

That  we  may  live  in  thee. 

All  glory  to  the  Lamb, 

May  we  for  ever  sing, 
And  bid  farewell,  while  we  proclaim 

Hosannas  to  our  King. 


48         Convention  in  Philadelphia. 

Rev.  David  Evans  resided  in  New  Britain, 
Bucks  County,  Pa.,  where  he  died,  May  24, 
1824,  in  the  86th  year  of  his  age.  He  was  pres- 
ent at  nearly  every  session  of  the  Philadelphia 
Convention  from  1790  inclusive,  and  was  un- 
doubtedly the  great  logical  head  of  the  frater- 
nity of  that  day.  I  learned  from  those  who 
knew  him  well,  that  he  was  less  gifted  as  a  pub- 
lic speaker  than  as  a  writer  —  that  he  was  a 
man  of  unbending  integrity,  as  acknowledged 
on  every  hand  in  the  region  of  his  home  —  one 
who  honored  Universalism  in  life  and  in  death, 
as  his  supreme,  all-comprehensive  thought 

There  was  a  Universalist  Church  (or  Society) 
in  New  Britain,  but  the  Meeting  House  men- 
tioned on  the  title-page  of  one  of  the  pamphlets, 
was  simply  a  large  school-house  on  the  margin 
of  his  farm — a  structure  long  since  demolished. 

I  have  ascertained  that  at  the  date  of  his  de- 
cease "  there  was  a  barrel  full  of  his  pamphlets 
and  manuscripts  in  the  house,"  but  his  heirs 
"  cared  for  none  of  these  things,"  and  they  were 
scattered  or  destroyed.  The  following  are  the 
titles  of  all  his  printed  productions  which  I 
have  succeeded  in  accumulating  : 

General  Election;  or,  Salvation  for  All  Men  illus- 
trated and  proved.  A  Sermon  preached  at  the  Meet- 
ing of  the  United  Brethren  in  New  Britain  in  Penn- 
sylvania, Nov.,  1785.    By  David  Evans.  i2mo.,pp.  27. 

On  the  second  page  of  this  sermon  there  is  a 
marginal  note :  "  For  a  full  explanation  of  the 


Co7tvention  m  PJiiladelpJiia.  49 

union  between  us  and  Christ,  read  that  excellent 
treatise  on  the  subject,  entitled  Union,  written 
by  James  Relly."  Five  years  later,  there  is  this 
marginal  note  in  William  Worth's  Appeal :  "  For 
a  more  particular  discussion  of  this  subject,  I 
refer  my  reader  to  Mr.  Evans'  Sermon,  entitled 
Gejieral  Election!'  Whether  the  light  came 
from  the  lamp  of  Relly  or  of  Winchester,  it  cer- 
tainly shone  to  the  perfect  day,  in  respect  of  the 
final  interpretation  of  the  divine  government,  as 
held  by  these  ancient  worthies. 

A  Letter  to  the  Rev.  Doctor  Jones,  containing  some 
Remarks  on  the  Circular  Letter  of  the  Philadelphia 
Baptist  Association,  1791 — wrote  by  himself.  By- 
David  Evans.     i2mo.,  12  pages.     April  7,  1791. 

The  argument  flows  constantly  in  Kelly's 
theory  as  the  current  of  his  thoughts,  and  need 
not  here  be  repeated.  I  have  frequently  thought 
how  much  stronger  this  strong  man  would  have 
been,  could  he  have  broken  the  trammels  of  a 
vicarious  atonement.  Witness  the  logic  in  the 
following  commentary. 

Perpetuity  of  Spiritual  Baptism  and  the  Abolition 
of  Water  Baptism  illustrated.  A  Sermon  preached  in 
the  Universal  Church  in  New  Britain,  November  28, 
1802.  To  which  are  added  Brief  Remarks  on  Robert 
Annan's  Animadversions  on  Universal  Salvation.  By 
David  Evans.     i2mo.,  33  pages. 

The  Water  Baptism  part  of  this  pamphlet  is 
so  full  of  marrow  and  fatness,  and  so  closely  con- 
nected in  all  its  sections,  that  I  fear  I  should  do 
4 


50         Convention  iJi  Philadelphia. 

injustice  to  the  author  by  any  description  or  ci- 
tation. The  argument  even  overflows  into  the 
marginal  notes.  Commenting  on  Matt,  xxviii, 
19,  "  Go  ye  therefore  and  teach  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  Son  and 
Pioly  Ghost,"  he  makes  his  fifth  point  after  this 
fashion : 

"If  the  text  meant  water  baptism,  it  would  be  the  duty 
of  all  the  apostles  to  be  diligent  in  administering  it  as 
occasion  required,  and  it  would  be  contradictory  in  any 
of  them  to  thank  God  that  he  was  sparing  in  doing  his 
duty  ;  but  Paul  without  contradiction  thanks  God  that  he 
baptized  only  a  few  —  therefore  it  was  not  his  duty  ;  and 
if  it  was  not  his  duty,  then  the  text  doth  not  mean  water 
baptism,  i  Cor.  i.  14." 

Then  this  marginal  note  : 

"  Should  any  say  Paul  might  rejoice  that  he  was  spar- 
ing in  administering  water  baptism  (although  it  was  his 
duty)  lest  any  one  should  falsely  say  that  he  baptized 
in  his  own  name  :  With  the  same  propriety  they  may  say 
he  ought  to  be  sparing  in  preaching  the  gospel,  because 
some  did  falsely  affirm  that  he  preached.  Let  us  do  evil 
that  good  may  come,  Rom.  iii.  8.  But  I  leave  them  to 
reconcile  such  confusions  with  the  apostle's  plain  declara- 
tion, Woe  is  unto  me  if  I  preach  not  the  Gospel !" 

This  is  a  fair  sample  of  the  logic  of  David 
Evans  respecting  Baptism,  and  leads  us  to  ex- 
pect some  close  argument  in  reviewing  Robert 
Annan.  Who  this  opponent  was  I  do  not  know, 
but  his  nerves,  I  fancy,  must  have  tingled  when 
he  read  the  following  paragraphs  : 

"  If  Limitarianism  be  true  (which  is  impossible)  then 
unbelief  and  a  rejection  of  the  precious  gospel  and  its 


Convention  in  Philadelphia.  51 

glorious  author  cannot  be  the  cause  of  the  damnation 
of  the  miserable ;  for  according  to  that  system,  there 
could  be  nothing  for  them  to  believe  and  embrace  to 
make  them  heavenly  and  happy. 

"  Limitarians  do,  in  their  writings  and  preachments,  ac- 
knowledge that  the  damned  have  been  guilty  of  rejecting 
divine  love.  Then  this  love  doth  exist,  for  it  is  impossi- 
ble that  any  should  reject  what  doth  not  exist.  There- 
fore their  being  guilty  of  rejecting  divine  love  doth  prove 
that  God  doth  love  them." 

There  is  nothing  novel  in  this  Hne  of  argu- 
ment, as  all  will  see  who  are  acquainted  with 
Relly's  all-prevailing  thought,  but  it  is  vigor- 
ously elaborated  throughout  the  pamphlet. 

Absolute  Predestination.  A  Sermon  preached  at  the 
opening  of  the  Universalian  Convention  met  at  Phila- 
delphia, May  17,  1806.  By  David  Evans,  Minister  of 
the  Universalian  Church,  New  Britain.  Published 
at  the  request  of  the  Convention.  i2mo.,  22  pages. 
Printed  in  Doylestown,  Pa.,  June,  1806. 

The  author,  though  stringently  a  predestina- 
rian,  looks  closely  and  devoutly  for  the  morali- 
ties of  the  case : 

"  God's  absolute  sovereignty  consists  in  his  necessary 
conformity  to  his  essence.  Truth  is  an  essence  in  God 
—  therefore  he  cannot  lie.  Paternal  love  is  an  essence 
in  God — therefore  he  cannot  hate  his  offspring.  And 
will  any  one  say  that  we  contradict  the  sovereignty  of 
God  by  believing  that  he  cannot  lie  ?  that  he  cannot 
hate  his  offspring  ?  that  he  cannot  in  any  thing  act  con- 
trary to  his  essence  ? 

"  Nay,  according  to  this  evangelical  idea,  we  may 
cheerfully  submit  to,  yea,  rejoice  in  the  thought  of  divine 
sovereignty.     But,  according  to  the  limitarian  idea,  no 


52  Convention  in  Philadelphia. 

one  can  be  said  to  submit  to  divine  sovereignty,  unless 
he  feels  willing  that  himself  should  be  made  the  subject 
of  endless  sin  and  torment.  And  if  I  should  hear  any 
limitarian  lunatic  say  or  swear  that  he  felt  such  a  willing- 
ness, I  should  not  believe  him,  because  such  a  declara- 
tion would  be  contrary  to  the  indelible  principle  which 
God  hath  placed  in  every  man,  an  irreconcilable  aver- 
sion to  endless  torment. 

"  For  a  limitarian  to  feel  willing  that  a  Universalist,  or 
a  Calvinist  to  feel  willing  that  an  Arminian,  or  an  Ar- 
minian  a  Calvinist,  should  be  consigned  to  endless  sin 
and  torment,  is  no  submission  to  divine  sovereignty,  but 
a  submission  to  infernal  malevolence  and  wrath.  And 
this  is  the  essence  of  limitarian  piety." 

The  sum  of  the  extended  argument  is  thus 
set  forth  and  clearly  illustrated : 

"  Either  all  evil  shall  be  totally  annihilated,  and  its 
temporary  existence  rendered  subservient  to  the  promo- 
tion of  final  and  universal  good,  or  the  decrees  of  God 
are  not  the  decrees  of  infinite  wisdom  and  goodness. 
The  last  is  evidently  false  and  highly  blasphemous : 
Therefore  the  first  must  be  true,  for  a  third  cannot  be 
found." 

Remarks  on  the  Baptist  Association  Letter,  on  the 
subject  of  God's  Decrees :  wherein  the  principles  of 
Limitarianism  are  examined  and  confuted.  A  Lecture 
delivered  in  the  Universalian  Church  in  Philadelphia, 
May  21,  1809.  By  David  Evans.  i2mo.,  16  pages. 
Printed  in  Doylestown,  June,  1809. 

I  have  space  for  only  a  brief  extract  from  this 
powerful  production : 

"  Pure  Christianity  doth  teach  with  infallible  certainty, 
that  all  evil  is  by  the  divine  decree  limited  in  its  degree 
and  duration ;  that  its  temporary  existence,  through  its 


Convention  in  Philadelphia.  53 

total  annihilation,  will  be  rendered  subservient  to  the 
promotion  of  final  and  universal  good." 

"  That  God's  love  is  infinite,  is  a  primary  truth  :  The 
derivative  truth  is,  that  it  doth  equally  extend  to  all ;  that 
it  cannot  be  greater  to  one  than  to  another  ;  that  the  dif- 
ference can  only  be  in  the  degrees  of  its  manifestation. 
For  what  is  infinite,  cannot  be  hmited  in  degree,  extent 
or  duration." 

I  must  not  farther  indulge  in  quotations  from 
the  pamphlets  of  this  strong  man.  I  am  glad 
that  the  head-ache  of  his  logic  does  not  close 
with  the  heart-ache  of  an  awful  creed.  He_h§xL, 
not  the  merit  of  breaking  away  from  the  sacri- 
ficial  theory,  but  I  do  think  that  In  closeness 
~an(3"cleafness  of  analysis,  vigor  of  thought  and 
fitness  of  utterance,  overwhelming  all  hindrances 
to  the  doctrine  of  Universalism,  David  Evans 
deserves  to  take  rank  with  Hosea  Ballou. 

Rev.  Abel  Sarjent  was  present  at  the  sessions 
of  the  Philadelphia  Universalist  Convention  in 
1792  and  1793.  James  Moore,  (a  layman,  who 
was  Moderator  at  the  session  of  1792,)  in  a  let- 
ter dated  May  27,  1792,  addressed  to  the  Uni- 
versal Church  at  Pike  Run,  Washington  County, 
Pennsylvania,  says,  "  By  our  brother  Sarjent, 
who  is  received  by  the  Convention  now  met  in 
this  place  as  the  messenger  from  three  different 
churches  in  your  parts,  we  are  informed,"  &c. 
From  which  it  would  appear  that  Mr.  Sarjent 
had  been  a  preacher  in  Western  Pennsylvania, 
whence  he  came  to  Philadelphia. 


54         Convention  in  Philadelphia. 

In  the  list  of  Universal  Preachers  known  to 
the  editor  of  the  Free  Universal  Magazine,  Abel 
Sarjent  is  registered  in  New  Jersey.  He  proba- 
bly made  New  Hanover  his  central  point. 

In  the  prospectus  of  the  second  volume  of  the 
Magazine,  March,  1794,  he  speaks  apologetically 
of  "  the  various  inconveniences  attending  an  un- 
settled situation,  together  with  the  many  impor- 
tant charges  of  the  ministry  in  which  he  has 
been  involved,"  &c.  He  also  announces  that 
subscriptions  will  be  taken  in  by  certain  trustees, 
or  agents,  "  and  also  by  the  editor  at  his  book- 
store, head  of  Market  St.,  Baltimore." 

Jan.  30,  1794,  the  church  in  New  Hanover 
addressed  a  letter  to  its  Minister,  regretting  his 
absence,  claiming  him  still  as  its  pastor,  and  re- 
joicing in  tidings  of  his  success  in  a  new  field 
of  labor.  This  letter  was  published  in  the 
Magazine,  together  with  a  reply,  March  20, 
1794,  at  which  time  Mr.  Sarjent  was  in  Balti- 
more. That  Minister,  without  doubt,  was  the 
editor,  and  this  is  the  last  we  know  of  him.* 

Rev.  Moses  Winchester,  a  younger  half-brother 
of  Elhanan,  born  in  New  England,  commenced 
preaching  in    1783  at  an  early  age.     I  find  it 

*  On  the  back  fly-leaf  of  a  pamphlet  on  Prophetic  Conjec- 
tures, published  in  Baltimore  in  1794,  there  are  "Proposals 
for  printing  by  subscription  a  small  Treatise,  entitled,  The 
Doctrine  of  Universal  Restoration,  considered  as  Unscriptural. 
By  John  Stanger." 


Convention  in  Philadelphia.  55 

stated  that  he  went  to  Philadelphia  to  officiate 
for  the  congregation  there,  in  the  absence  of  the 
elder  brother.  —  I  have  recollection  of  visiting  a 
family  of  his  descendants  (a  daughter,  I  believe) 
somewhere  in  the  region  of  Swedesboro',  N.  J., 
many  years  ago.  I  am  under  the  impression 
that  this  was  his  home.  On  inquiry  for  old 
manuscripts,  letters,  &c.,  I  learned  that  there 
had  been  a  box  full  of  them,  but  the  mice  had 
destroyed  them. 

Moses  Winchester  was  present  at  the  sessions 
of  the  Philadelphia  Convention  1790,  '91,  '92, 
and  died  at  the  residence  of  his  mother-in-law 
in  Philadelphia,  a  few  months  prior  to  the  ses- 
sion of  '93.  He  was  buried  in  a  cemetery  be- 
longing to  the  N.  J.  Seventh-Day  Baptists  on 
the  east  side  of  Fifth  Street,  above  Chestnut. 

Rev.  Timothy  Banger,  born  in  London  in  1773, 
came  to  Philadelphia  with  a  letter  of  introduc- 
tion from  Elhanan  Winchester,  dated  July  26, 
1793:  "He  has  exercised  his  gifts  for  about 
two  years  past,  and  I  am  in  hopes  will  become  a 
useful  preacher."  —  Mr.  Banger  also  brought  a 
letter  from  Winchester  to  Dr.  Benjamin  Rush, 
and  so  cordial  were  the  relations  of  these  cor- 
respondents, that  the  Doctor  soon  found  an  ac- 
ceptable situation  for  the  young  man. 

Mr.  Banger's  name  does  not  appear  in  the 
minutes  of  the  Convention  until  1805.  He  was 
also  present  at  the  session  of  1807  —  not  present 


56  Convention  in  Philadelphia. 

during  business  hours,  for  he  must  needs  attend 
to  his  secular  employment.  —  He  never  had  a 
pastorate,  but  was  eminently  useful  as  a 
preacher,  especially  during  the  many  unsettled 
eras  of  our  cause  in  Philadelphia.  His  attend- 
ance on  public  worship  in  Lombard  St.  Church 
ceased  when  the  Trinitarian  theory  was  super- 
seded by  the  Unitarian,  namely,  on  the  settle- 
ment of  Mr.  Kneeland  in  18 18;  yet  Mr.  Knee- 
land,  writing  respecting  him  (January,  1821)  pro- 
nounced "  Mr.  Banger  a  worthy  and  amiable 
brother,  who  has  always  rendered  his  services 
gratuitously,  and  who  has  supplied  the  desk 
when  otherwise  it  would  have  been  vacant  (ex- 
cepting what  time  it  was  thought  best  that  the 
doors  of  the  church  should  be  closed)  for  more 
than  twenty  years."  The  same  was  true  of  him, 
to  my  knowledge,  as  late  as  1839. 

He  died  June  i,  1847,  aged  seventy-five  years. 
For  a  long  time  he  had  been  associated  with 
Peter  Keyser  and  James  Lynd  in  the  ministry 
of  the  Tunkers,  having  a  house  of  worship  in 
Crown  St.  in  Philadelphia,  and  another  in  Ger- 
mantown.  The  three  lie  in  the  same  burial- 
ground,  in  the  locality  of  the  latter. 

The  funeral  sermon  of  Mr.  Banger  was 
preached  by  Harriet  Livermore.  He  had  been 
very  considerate  of  her,  and  as  her  temporary 
home  was  in  the  vicinity  of  his  residence,  at  the 
date  of  his  decease,  she  was  invited  to  officiate. 
—  This   remarkable   woman  was  the  Stranger 


Convention  in  Philadelphia.  57 

Guest  in  Whittier's  poem  entitled  Snow-Bound. 
I  have  recently  learned  that  after  a  diversified 
experience  in  widely  separated  parts  of  the  globe, 
she  ended  her  mortal  career  in  the  medical 
ward  of  the  Philadelphia  Alms  House,  March 
30,  1868,  aged  eighty,  A  melancholy  ending 
of  a  troubled  life. 

Rev.  Thomas  Jones  was  educated  in  Lady 
Huntingdon's  Connexion  in  England  —  became 
a  Universalist  in  1788,  and  came  to  Philadelphia 
in  1796  by  intercession  of  John  Murray.  As- 
suming charge  of  the  Lombard  St.  Church  on 
the  retirement  of  Elhanan  Winchester,  he  con- 
tinued in  the  office  of  pastor  until  1804.  John 
Murray  was  there  in  1798  —  and  again  in  1803 
in  attendance  upon  the  Convention  —  at  which 
time  Mr.  Jones  was  teaching  a  school  to  enlarge 
his  small  income.  To  facilitate  his  removal  to 
New  England,  Mr.  Murray  spent  part  of  the 
winter  of  1803 -'04  in  Philadelphia,  in  a  sort  of 
exchange  with  his  poverty-stricken  friend,  and 
effected  his  purpose.  The  earthly  history  of 
Thomas  Jones  was  ended  in  Gloucester,  Mass., 
in  1 846,  after  a  loving  and  devout  pastorate  of 
forty-three  years. 

Rev.  Noah  Murray,  born  in  Connecticut,  com- 
menced preaching  as  a  Baptist,  but  being  con- 
verted to  Universalism,  he  promptly  declared 
his  convictions.     In    1790  he  removed  to  Tioga 


58  Conve}itio7i  in  Philadelphia. 

Point,  now  Athens,  in  Northern  Pennsylvania. — 
In  the  Free  Universal  Magazine  there  is  a  letter 
dated  Sheshequin,  July  3,  1793,  and  addressed 
to  Nicholas  Cox,  V.D.M.,  Kingwood,  N.  J.,  in 
which  the  writer,  (probably  Elder  Parke,)  says : 
"  I  enjoy  one  sage  counsellor,  whom  doubtless 
you  have  heard  of,  N.  M,"  This  was  Rev.  Noah 
Murray. 

He  several  times  visited  New  England,  and 
by  advice  of  the  brethren  accepted  an  invitation 
to  Philadelphia.  He  was  pastor  of  the  Lombard 
St.  Church  from  1807  to  1808.  He  was  a  man 
of  religious  life  and  strong  good  sense,  but  of 
talent  and  manners  promising  little  of  success  in 
an  unpopular  denomination,  in  adverse  circum- 
stances, in  a  great  city.  We  know  little  of  his 
history,  yet  enough  of  it  to  inspire  us  with  deep 
respect  and  love  for  his  memory. 

There  are  two  accounts  of  the  closing  scene 
of  his  life.  One  of  these,  published  in  the  Gos- 
pel Visitant,  Sept.,  181 1,  a  few  months  after  his 
death,  is  as  follows :  Intruders  upon  his  death- 
chamber  endeavored  to  shake  the  dying  saint 
by  inquiring  of  him  whether  his  faith  was  not 
weakened  and  forsaking  him.  He  motioned  to 
his  son  for  a  piece  of  chalk,  and  wrote  "  stronger." 
After  a  little  while  he  wrote  "  stronger."  Then, 
resting  a  few  moments,  he  wrote  "  stronger."  * 

The  other  account  runs  in  precisely  the  same 

*  Confirmed  to  Rev.  W.  S.  Balch  by  Noah  Murray's  son. 
See  Christian  Ambassador  of  April  i,  1848. 


Convention  in  Philadelphia,  59 

channel,  and  neither  of  them  is  inconsistent 
with  the  other.  The  tradition  pubHshed  in  1867, 
is  of  this  tenor:  When  on  his  death-bed,  with 
friends  around  him  as  witnesses  of  his  departure, 
he  was  asked  whether  his  faith  continued  to 
sustain  him.  With  a  radiant  face  his  hps  uttered 
the  word  "  glory,"  repeating  it  several  times ; 
and  with  almost  the  last  breath  he  uttered  the 
word  ''glorious!'  And  thus,  in  the  serene  trans- 
port of  the  Christian  believer,  he  entered  into 
the  heavenly  rest. 

—  More  than  half  a  century  rolled  around, 
and  the  living  continued  so  to  honor  his  mem- 
ory that  a  visible  testimony  was  suggested.  By 
general  contribution,  and  chiefly  by  the  diligence 
of  Mrs.  Eliza  Gibson,  the  proposal  was  consum- 
mated, and  a  cemetery  in  Athens  contains  a 
marble  monument,  with  this  inscription : 

Sacred  to  the  memory  of  Rev.  Noah  Murray,  the 
first  preacher  of  Universalism  in  Bradford  county,  who 
died  May  ii,  1811,  in  the  seventy-fifth  year  of  his  age. 


Erected   as  a  token  of  grateful   remembrance  by  the 
North  Branch  Association  of  Universahsts,  Sept.,  1867. 

Elder  John  Riitter  is  named  in  the  minutes  as 
a  clergyman  present  at  the  Philadelphia  Univer- 
salist  Convention,  session  of  1807  —  after  which 
year  I  have  no  records.  In  my  early  ministry 
he  was  mentioned  to  me  as  a  convert  from  the 
Baptists,  a  lay-preacher  among  tJieni  and  among 
us.     He  was  buried  in  the  p-round  in  the  rear 


6o         Convention  in  Philadelphia. 

of  the  Lombard  St.  Church,  and  for  long  years 
I  frequently  read  the  simple  inscription  upon  a 
tomb-stone  erected  to  his  memory.  In  the  en- 
largements of  the  vestry-room  from  time  to  time, 
the  stone  was  removed  from  the  wall  to  which 
I  had  fastened  it,  and  I  am  sorry  to  say  that  I 
recently  looked  for  it  in  vain.  I  do  not  know 
when  he  died.  He  is  believed  to  have  been  an 
humble  and  otherwise  exemplary  brother,  faith- 
ful unto  death. 

—  The  Convention  probably  continued  in 
being  until  1809  inclusive.  The  sessions  were 
held  in  May,  and  we  have  seen  that  David 
Evans  delivered  **  a  lecture  in  the  Universalian 
Church  in  Philadelphia"  in  that  month  and 
year.  The  number  of  ministers  varied  but  grad- 
ually diminished,  and  there  was  no  probability 
of  enlargement.  Including  John  Murray,  I  have 
here  presented  all  I  know  respecting  eleven  of 
them.     Of  the  other  five,  I  have  only  this  to  say: 

Rev.  Joseph  Ayres  was  a  subscriber  to  the 
Free  Universal  Magazine,  and  is  set  down  in 
the  list  as  residing  in  Hopewell,  Cumberland 
County,  lower  N.  Jersey.  Rev.  John  Mclntyre, 
New  Jersey.  Rev.  Win.  Mclntyre  and  Rev.  Dun- 
can McClain,  Virginia.  Rev.  William  Hawkins, 
Maryland.  All  gone  from  the  earth,  and  the 
names  of  some  of  them  well-nigh  perished  — 
yet  "  They  shall  be  mine,  saith  the  Lord,  in  the 
day  when  I  make  up  my  jewels." 


Convention  in  PhiladelpJtia.  6i 

I  avow  myself  drawn  into  peculiar  sympathy 
with  those  ancient  Fathers  of  the  Church ;  and 
often,  especially  during  my  early  pastorate  in 
Philadelphia,  by  starlight  I  reverently  paced  the 
pavement  in  front  of  where  once  stood  the 
Lodge-Church,  and  (being  in  the  spirit)  listened 
to  the  hymns  and  supplications  of  the  saints 
and  heard  their  sturdy  and  solemn  footfalls  in 
the  corridors  of  time. 

Frequently,  too,  during  the  many  years  of 
my  ministry  in  the  Lombard  St.  Church,  (which 
is  the  Mother  of  us  All,)  I  saw  the  Lord  high 
and  lifted  up,  and  did  not  doubt  that  those 
worshippers  were  in  the  train  that  filled  the  tem- 
ple. And  the  posts  of  the  door  moved  at  the 
sound  of  the  cry,  Holy,  holy,  holy  is  the  Lord 
of  Hosts :  The  whole  earth  is  full  of  his  glory ! 


CHAPTER   III. 

Universal  Baptists  —  Free  Mason's  Lodge  —  A  New  Church 
—  Elhanan  Winchester  —  Rev.  Thomas  Jones  —  Rev.  Noah 
Murray  —  Rev.  George  Richards  —  Church  of  the  Restitu- 
tion—  Sad  End  in  1814 — Its  Effects  —  Ungenerous  Com- 
mentary—  Rev.  Ebenezer  Lester  —  Rev.  David  Gilson  — 
Timothy  Banger  and  his  Labors  of  Love  —  Rev.  Abner 
Kneeland — New  Departure — Berean  Society — Rev.  Hosea 
Ballou  —  Great  Congregation  —  Second  Church  —  Rev. 
William  Morse  —  Kneeland  and  McCalla — Rev.  Stephen 
R.  Smith  —  Rev.  Pitt  Morse  —  Rev.  John  Chambers  —  Rev. 
Z.  Fuller  —  Rev.  T.  Fiske  —  Franklin  Institute. 

THE  Society  of  Universal  Baptists,  not  being 
incorporated,  was  readily  dissolved  or  dis- 
banded ;  and  we  have  seen  how  its  elements 
were  merged  in  the  new  organization  of  July, 
1790.  These  people,  thus  united,  continued  to 
meet  and  worship  in  Mason's  Lodge.  I  doubt, 
however,  whether  any  business-attention  had 
been  given  to  the  incumbrance  of  mortgage,  and 
I  suspect  that  the  principal  of  the  debt,  with  ac- 
cumulated interest  and  costs,  entirely  consumed 
the  property. 

In  an  official  statement  (published  in  1871) 
of  all  the  trust  funds,  for  various  purposes,  held 
by  the  City  of  Philadelphia,  there  is  the  follow- 
ing item — thrice  the  sum  named  being  little 
more  than  the  bond,  after  nearly  eight  years: 

62 


Universalism  in  Philadelphia.       63 

"The  Free  Mason's  Fund  of  $1533.57,  the  one-third 
part  of  the  nett  proceeds  of  the  sale  of  Free  Mason's 
Lodge,  in  Lodge  Alley,  was  contributed  to  the  city,  July 
23.  1793,  by  Edward  Shippen,  John  Swift,  Matthew 
Clarkson,  Michael  Hillegas,  Tench  Francis,  John  Penn 
and  William  Smith.  The  fund,  which  has  since  been 
merged  into  what  is  known  as  the  City  Fuel  Fund,  was 
for  supplying  the  necessitous  inhabitants  of  the  city  with 
fuel  in  the  winter  season." 

It  would  seem,  therefore,  that  the  indebted- 
ness aforesaid  was  paid  off  by  sale  of  the  prem- 
ises, which  thus  passed  from  the  control  of  the 
Universalists. 

Pending  the  process  and  foreseeing  the  result, 
June  25,  1793,  a  subscription  paper  was  pre- 
pared to  raise  money  for  the  purchase  of  a  lot 
and  the  erection  of  a  meeting-house  for  the 
First  Independent  Church  of  Christ,  commonly 
called  Universalists.  The  original  paper,  now 
on  my  table,  contains  the  names  of  forty-nine 
subscribers.  Eight  of  these  contributed  Three 
hundred  pounds,  that  is,  thirty-seven  pounds 
ten  shillings  each,  (^100  Pennsylvania  currency) 
and  the  remainder  contributed  within  a  fraction 
of  one  hundred  pounds,  in  various  sums  —  the 
aggregate  being  (say)  four  hundred  pounds. 

This  list  included  all  the  leading  Universalists 
of  Philadelphia,  and  where  any  further  subscrip- 
tions were  to  come  from,  is  beyond  my  conjec- 
ture. Yet,  July  30,  1793,  a  plot  of  ground,  be- 
ginning at  a  point  on  the  south  side  of  Lombard 
Street,  one  hundred  feet  west  of  Fourth  Street, 


64        Uiiiversalism  in  Philadelphia. 

and  described  as  one  hundred  feet  front  on 
Lombard  by  78  feet  in  depth,  was  bought  for 
the  sum  of  five  hundred  pounds,  (;^I333.33)  and 
deeded  in  trust  to  Thomas  Francis,  Israel  Israel, 
Anthony  Cuthbert,  Thomas  Fitzgerald,  Elisha 
Gordon,  James  Moore,  and  John  Vannest  — 
some  of  whom  were  Winchesterians  and  some 
of  them  Murrayites,  and  all'  of  them  members 
of  the  church  organized  in  1790.  This,  at  first 
merely  a  voluntary  association,  without  any  legal 
existence,  was  *  incorporated  on  the  last  day  of 
1 80 1,  by  the  title  (long  enough  in  all  conscience,) 
First  Independent  Church  of  Christ,  commonly 
called  Universalists,  meeting  in  their  house  of 
public  worship  in  Lombard  Street,  in  the  city 
of  Philadelphia. 

We  now  see  (and  for  many  years  have  seen) 
the  error  of  location,  but  facts  and  appearances 
at  the  date  of  purchase  vindicated  the  choice  as 
a  wise  one.  The  leading  men  of  the  Society 
then  resided  in  that  section  of  the  city,  and  it 
was  fully  believed  that  the  growth  of  Philadel- 
phia would  be  in  that  direction.  Front  Street 
from  Pine  Street  south,  and  Penn  Street,  long 
since  abandoned  to  sailor  boarding-houses  and 
the  like,  gave  evidence  of  prosperity  if  not  aris- 
tocracy of  families  in  that  day,  and  Lombard 
Street  above  Fourth  was  regarded  as  a  promising 
location  for  a  Universalist  Church  —  especially 

*  Amy  Scott,  one  of  the  corporators,  was  of  African  stock. 
She  was  a  devout  woman,  much  respected  in  the  church. 


Universalism  in  Philadelphia.       65 

as  it  was  in  the  immediate  neighborhood  of  St. 
Peter's,  one  of  the  chief  churches  of  that  day, 
and  not  distant  from  the  centre  of  river  business. 

The  behevers  began  to  build,  80  feet  by  50, 
and  no  such  thoroughly-cemented  walls  can  be 
found  elsewhere  in  these  modern  times.  It  was 
an  era  of  struggle.  Cuthbert  and  Gordon,  the 
only  two  of  the  trustees  with  whom  I  had  per- 
sonal acquaintance,  (also  Timothy  Banger)  often 
spoke  to  me  of  the  difficulties  encountered  and 
partly  overcome. 

How  much  of  surplus  (if  any)  came  from  the 
sale  of  Mason's  Lodge  I  have  been  unable  to 
ascertain,  but  what  through  money  troubles  and 
the  yellow  fever  of  1793,  the  people  must  have 
had  a  sore  time  in  preparing  a  temple  of  the 
Lord,  They  might  indeed  appropriate  the  ex- 
perience of  apostolic  times :  "  We  have  this 
treasure  in  earthen  vessels,  that  the  excellency 
of  the  power  may  be  of  God,  and  not  of  us.  We 
are  troubled  on  every  side,  yet  not  distressed : 
we  are  perplexed,  but  not  in  despair:  persecuted, 
but  not  forsaken  :  cast  down,  but  not  destroyed," 
2  Cor.  iv,  7-9.  When  the  house  was  first  occu- 
pied for  worship,  the  walls  were  without  plas- 
tering and  the  only  seats  plain  benches.  I  was 
told  that  the  first  pulpit  was  a  rough  platform 
made  by  a  mast-maker  and  a  shoemaker,  and 
we  may  presume  that  the  earliest  preachers 
were  on  the  "  free  list." 

Elhanan  Winchester  was  there  statedly  from 
5 


66        Univei'salism  in  Philadelphia. 

1794  till  1796,  but  Rev.  Thomas  Jones  was 
the  first  pastor,  settled  as  such.  It  must  have 
required  a  soul  all  aglow  with  faith  and  zeal, 
to  rise  above  the  adverse  circumstances  of  the 
times.  In  1804  he  resigned  his  pastorate,  and 
onward  for  three  years  or  more  the  church  ap- 
pears to  have  been  without  a  pastor,  dependent 
on  "  supplies  "  for  an  occasional  public  service. 
In  the  Circular  Letter  of  the  N.  E.  Convention 
of  1808,  it  is  mentioned  as  a  matter  of  congrat- 
ulation that  "  the  Philadelphians  are  shaking 
themselves  from  the  dust.  Their  temporal  light 
has  come  in  the  light  of  Bro.  Noah  Murray,  and 
the  Society  is  completing  the  meeting-house  in 
Lombard  St.  at  great  expense."  His  name  is  in 
the  minutes  of  the  Philadelphia  Convention, 
May  16,  1807,  but  his  pastoral  charge  was  cer- 
tainly of  brief  duration. 

REV.  GEORGE    RICHARDS. 

In  the  beginning  of  July,  1809,  Rev.  George 
Richards  removed  to  Philadelphia.*  He  was  a 
clergyman  of  high  standing  in  New  England, 
though,  from  what  I  have  heard  respecting  him, 
his  popularity  came  rather  from  his  florid  oratory, 
than  from  any  strong  intellectual  qualities.  His 
talent  was  of  the   poetical,  imaginative    order. 

*  An  article  in  Old  and  Netv  for  Feb.,  1872,  celebrates  "  the 
name  and  fame  of  that  forgotten  poet  of  American  Freedom. 
and  harmonious  eulogist  of  General  Washington,  the  Rev. 
George  Richards,"  1 793-1800. 


Universalism  in  Philadelphia.        Gy 

Much  attention  was  attracted  by  his  eloquence, 
and  he  had  a  distinguished  following  among  the 
Free  Masons,  of  which  body  he  was  a  member 
in  the  highest  degrees.  I  have  read  numerous 
poems  of  his,  also  addresses  and  lectures  on 
Free  Masonry,  written  chiefly  in  New  England, 
doing  him  great  credit  as  an  interpreter  of  sym- 
bols and  rites,  and  am  not  surprised  that  he  was 
selected  as  editor  of  Free  Mason's  Magazine, 
commenced  in  Philadelphia  in  April,  i8ii. 

Feb.  1 6,  1812,  he  delivered  and  published  a 
sermon  on  the  burning  of  Richmond  Theatre, 
Dec.  26,  1 8 1 1 .  This,  so  far  as  I  have  knowledge, 
was  his  only  printed  production  in  Philadelphia, 
in  the  line  of  sermonizing.  As  a  fair  sample  of 
his  ornate  style,  I  present  the  following  passage 
from  the  introduction  : 

—  "A  calamity  which  has  overwhelmed  the  capital  of 
Virginia  in  lamentation,  in  mourning  and  woe,  and 
clothed  almost  every  family  in  sackcloth,  in  ashes,  and 
the  dust  of  death.  National  sensibility  roused  at  the  cry 
of  distress.  Private  sympathy  woke  at  the  shriek  of  sor- 
row. America  rose  up  to  comfort  them  that  mourn. 
Assembled  states  breathed  the  language  of  pity.  Age 
wafted  his  tremulous  sigh  to  the  grave,  where  mothers, 
daughters,  fathers,  sons  repose.  Youth  impearled  the 
tear  upon  the  tomb,  where  relatives  and  friends,  the 
favored  bridegroom  and  the  beauteous  bride  are  hushed 
to  everlasting  rest.  Yes !  all  the  charities  of  life  have 
wept  the  much-loved  dead.  And  even  religion's  sainted 
form  has  mingled  her  balsams  and  her  balms,  and 
poured  the  wine  and  oil  on  every  bleeding  wound.  The 
cup  of  consolation  is  full :  it  overflows  :  the  feeling  heart 
can  add  no  more." 


6S        Universalism  in  Philadelphia. 

All  traditions  and  records  respecting  Mr. 
Richards,  concur  in  according  him  both  the 
merit  and  the  misfortune  of  an  exceedingly  sen- 
sitive, impressible  organization ;  and  out  of  the 
warmth  with  which  he  espoused  what  he  be- 
lieved to  be  right,  and  the  cause  of  personal 
friendship,  came  the  catastrophe  to  be  here  nar- 
rated. Let  me  especially  premise  that  I  have 
endeavored  to  sift  both  the  records  and  the  tra- 
ditions of  the  case,  to  get  at  the  facts. 

During  the  war  of  1812  there  were  some 
troubles  in  the  church  to  which  Mr.  Richards 
ministered  —  small  in  the  beginning,  serious  in 
the  progress,  disastrous  in  the  end.  One  party 
objected  to  the  votes  of  three  members,  foreign- 
ers by  birth,  who,  though  they  had  declared 
their  intentions  of  becoming  citizens,  and  only 
waited  the  process  of  law,  were  not,  as  yet, 
legally  entitled  to  membership  in  the  church. 
These  three,  and  their  wives,  being  thrown  out 
of  the  question,  consistently  withdrew  from  the 
organization.* 

All  this  was  within  the  narrow  circle  of  tJie 
CJiurch.  There  had  for  some  time  been  a  grow- 
ing dissatisfaction  among  the  people  who  con- 
tributed to  the  support  of  public  worship,  and 

*  Thomas  Dallett,  Elijah  Dallett  (the  elder,)  and  Thomas 

Lay,  a  brother-in-law.    The  first-named  family  never  returned. 

'  Several  years  after  the  common  sorrow,  the  other  two  families 

resumed  their  places  in  the  sanctuary,  and  were  among  the 

Standards  of  the  church  to  their  dying  day. 


Universalism  in  Philadelphia.       69 

were  not  allowed  a  voice  in  the  administration. 
This  controversy  resulted  in  the  withdrawal  of 
the  congregation,  and  some  sympathizing  mem- 
bers of  the  church,  accompanied  by  Mr.  Richards. 
These,  together  with  the  families  before  men- 
tioned, organized  a  new  church,  styled  the 
Church  of  the  Restitution.  Including  the  pas- 
tor, I  have  counted  one  hundred  and  fifteen 
names  in  the  movement. 

The  early  meetings  were  held  in  what  the 
minutes  term  the  City  Hall,  probably  the  Court 
House  at  the  corner  of  Sixth  and  Chestnut.  The 
first  date  is  Oct.  19,  1812  — the  latest,  so  far  as 
I  have  minutes,  Feb.  22,  1813,  — all  these  being 
meetings  for  business.  The  uniting  compact 
adopted  the  Articles  of  Faith  of  1790.  "  Mak- 
ing no  distinction  between  the  followers  of  James 
Relly  and  the  disciples  of  Elhanan  Winchester, 
we  give  the  right  hand  of  fellowship  to  both." 
They  worshipped  in  the  Hall  of  the  University 
in  Fourth  Street  below  Arch.  —  How  long  this 
arrangement  continued,  and  what  was  done  in 
the  Lombard  St.  Church  meanwhile,  is  beyond 
my  discovery. 

We  may  readily  imagine  the  effect  of  this 
state  of  things  upon  the  mind  of  such  a  man  as 
Mr.  Richards.  A  few  months,  even  a  few  weeks 
of  turmoil,  was  more  than  he  could  bear.  Church 
troubles  preyed  upon  him,  and  poverty,  I  sus- 
pect, had  a  share  in  the  mischief— for  the  old 
church  was  largely  in  arrears  to  him,  and  one 


70        Universalism  in  Philadelphia. 

branch  of  a  divided  society  could  hardly  do 
what  the  united  society  had  some  difficulty  in 
doing,  in  the  line  of  salary.  Home  afflictions 
increased  the  sorrow,  and  the  balance  of  his 
mind  became  so  disturbed  that  it  was  thought 
expedient  to  place  him  in  the  Pennsylvania 
Hospital ;  and  there,  the  dark,  starless  night 
came  down  upon  him,  in  the  early  part  of  1814 
—  probably  about  March  i.  He  was  buried  in 
the  small  ground  in  the  rear  of  the  church.  — 
There  is  nothing  to  mark  his  grave. 

—  Under  the  distressing  circumstances  of  the 
death  of  Mr.  Richards,  the  people  seem  to  have 
lost  all  courage  of  public  worship,  particularly 
as  the  cause  of  Universalism  (unpopular  in  the 
best  of  times)  suffered  the  odium  attached  to 
suicide.  What  must  have  been  the  popular 
prejudice,  when  even  Doctor  Ely,  several  years 
later,  said, 

"  Let  the  hearers  of  Mr.  Kneeland  remember  his 
predecessor  in  the  same  church,  and  fear,  lest  he  also, 
having  laid  violent  hands  on  himself,  should  tell  them, 
in  his  dying  moments,  vi'ith  despair  settled  in  his  soul, 
that  he  had  preached  to  them  damning  lies."  Theol. 
Review,  ii.  476. 

This  the  reverend  Doctor  said,  though  it  was 
well  known  that  no  one  was  with  Mr.  Richards 
in  his  dying  moments,  and  that  he  told  his  son, 
who  saw  him  the  last  of  any  one,  and  others 
who  were  with  him  the  afternoon  before  his 
death,  that  he  could  believe  in  nothing  else  than 


Uiiiversalism  in  Philadelphia.       71 

that  which  he  had  ahvays  preached,  but  that  his 
mind  was  broken  up  —  or  words  to  that  purport.* 

Besides  this :  Scores  and  hundreds  of  similar 
cases  in  the  orthodox  ranks  might  have  been 
quoted,  but  the  answer  would  have  fallen  power- 
less upon  the  dull  ear  of  the  world  —  and  so  the 
Church  of  the  Restitution  was  dissolved,  and 
the  meeting-house  in  Lombard  Street  was  closed 
(unless  for  an  occasional  Sunday)  until  18 16. 

Rev.  Ebenezer  Lester  then  officiated  for  a 
year  —  followed  for  a  short  season  by  extraor- 
dinary enthusiasm  under  the  ministry  of  Rev. 
David  Gilson,  (who  came  from  Western  New 
York)  —  a  man,  as  described  to  me  by  many, 
of  remarkable  oratorical  abilities.  Writing  in  re- 
lation to  him,  in  January,  182 1,  Rev.  Abner 
Kneeland  said,  "  Mr.  Gilson  preached  in  the 
church  from  February  to  May,  1818,  and  al- 
though, for  obvious  reasons,  it  was  thought  not 
best  to  settle  him,  yet  the  church  has  never 
been  better  filled,  for  so  long  a  time,  than  it  was 
during  his  preaching,  which,  on  the  whole,  as 
we  believe,  was  productive  of  much  good." 

I  quote  from  the  Christian  Messenger,  in  which 
paper  of  Dec.  9,  1820,  a  correspondent  recom- 
mends "  Mr.  Gilson's  School,  back  of  351  North 
Third  Street  above  Green,  where  are  taught,  on 
very  reasonable  terms,  not  only  the  elements  of 
literature,  but  also  the  higher  branches  of  Math- 
ematics."    This  was  Rev.  David  Gilson.     One 

*  riiilad.  Christian  Messenger,  Vol.  i.,  page  119. 


72        Unizwj'salism  in  PhiladelpJiia. 

of  the  believers  of  that  day  remembers  him  as 
occasionally  taking  part  in  the  debates  of  the 
Berean  Society  in  Northern  Liberties  Commis- 
sioners' Hall  in  1821-22. 

Rev,  Abner  Kneeland, 

In  September,  18 18,  Rev.  Abner  Kneeland  as- 
sumed the  pastoral  care  of  the  church  and  congre- 
gation ;  and  here  begins  a  new  era  and  a  new  de- 
parture in  the  history  of  Universalism  in  Phila- 
delphia. All  his  predecessors  had  stood  firmly 
upon  the  Trinitarian  platform :  Mr.  Kneeland 
was  distinctly  a  Unitarian.  And  however  Murray 
might  distinguish  between  the  wrath  of  God 
and  the  fear  of  the  wrath  of  God,  both  he  and 
Winchester  held  to  protracted  future  misery, 
whereas  Kneeland  denied  that  the  Bible  taught 
any  retribution  beyond  the  present  life.  In  his 
letter  accepting  the  position  of  pastor,  he  re- 
ferred to  the  Articles  of  Faith  embodied  in  the 
church  organization  to  which  he  had  been  in- 
vited to  minister,  and  reserved  the  right  to  inter- 
pret those  articles  for  himself  —  A  number  of 
families  withdrew  from  the  connection  because  of 
his  heresy  in  the  two  particulars  referred  to,  but 
the  large  majority  soon  became  a  host. 

He  inaugurated  his  settlement  in  Philadelphia 
by  the  delivery  and  publication  of  Eight  Lec- 
tures on  Universal  Benevolence  —  a  work  which 
would  be  in  larger  favor  among  us  if  the  author 
had  been  faithful  unto  death. 


Univcrsalisvi  271  Philadelphia.        73 

—  In  the  spring  of  18 19  an  event  transpired 
for  which  I  think  it  would  be  difficult  to  account, 
even  on  the  orthodox  theory  of  indictments  in 
courts  of  law,  namely,  being  moved  and  insti- 
gated by  the  devil.  —  In  April  or  May  a  tract, 
entitled  "  Another  Voice  from  the  Grave,"  was 
issued  by  the  Philadelphia  Tract  Society.  It 
purported  to  be  the  dying  confession  of  an 
abandoned  woman,  who  died  in  the  greatest 
agony  concerning  the  state  of  her  soul :  "  Hell 
is  my  awful  doom  forever !  Hell,  hell  is  my 
everlasting  doom  !  " 

The  tract  was  prepared  by  Rev.  Thomas  H. 
Skinner,  who  was  at  that  time  Pastor  of  the  Fifth 
Presbyterian  Church,  a  man  of  talent  and  energy, 
and  of  undoubted  reputation  as  to  piety.  The 
aim  of  the  publication,  the  authorship  being  duly 
acknowledged,  was  to  startle  sinners  into  prompt 
repentance  by  this  death-bed  cry  of  a  doomed 
and  lost  soul. 

To  the  utter  consternation  of  the  tractarian, 
it  was  shortly  discovered  that  the  dying  or  dead 
woman  was  alive  and  well  —  the  whole  story 
having  been  a  fabrication  from  beginning  to  end! 

Mr.  Skinner  justly  considered  himself  com- 
promised by  this  singular  conspiracy,  and  he 
and  his  friends,  without  any  aid  from  Universal- 
ists,  explored  and  exploded  the  wretched  fable. 
The  details  of  the  inquiry  were  published  in  the 
American  Sentinel  of  June  26,  18 19.  —  The  writer 
of  the  tract,  while  making  the  honorable  amend, 


74        Universalism  in  P]iiladelphia. 

sought  to  diminish  the  personal  blame  of  the 
transaction.  He  claimed  that  "  the  awful  char- 
acter "  of  the  revelations,  and  "  the  apparent  ab- 
sence of  all  selfish  design  "  in  his  informants,  of 
whom  however  he  had  neither  personal  knowl- 
edge nor  recommendation  —  "  nay,  the  apparent 
evidence  of  a  sacrifice  of  private  feeling,  out  of 
regard  to  the  welfare  of  others,  and  the  good 
effects  which  their  disclosure  seemed  calculated 
to  produce,  particularly  on  persons  of  abandoned 
lives,  conspired  to  annihilate  every  doubt  of  their 
genuineness  and  to  make  incredulity  seem  a 
crime." 

Mr.  Kneeland's  printed  reply  exposed  the 
shallowness  of  all  this  apology.  An  hour  or 
two  in  the  locality  indicated  (Little  Water  Street) 
would  have  satisfied  Mr.  Skinner  of  the  truth  or 
the  falsity  of  the  story,  yet  so  vigorous  was  his 
hostility  to  Universalism,  that,  without  any  in- 
vestigation whatever,  he  put  the  falsehood  into 
print,  and  finally  felt  himself  compelled  to  make 
public  acknowledgment  that  he  had  been  "  the 
subject  of  flagrant  imposition  !  " 

—  Mr.  Kneeland  was  not  "  a  learned  man," 
in  the  sense  in  which  that  phrase  is  used  by 
scholars,  though  undoubtedly  he  had  some  crit- 
ical knowledge  of  the  Hebrew,  Greek  and  Latin, 
self-acquired.  His  fatal  mistake  was  in  seeking 
to  make  his  learning  apparent,  whereas  he  only 
exposed  his  deficiency.  Witness  his  edition  of 
the  Greek  New  Testament,  with  emendations  of 


UniveTsalism  in  Philadelphia.        75 

the  Improved  English  version.  His  claim  was 
a  strictly  correct  edition,  to  be  eveiywhere  relied 
upon  —  but  an  appended  list  of  omissions  and 
typographical  errors,  pages  of  them,  only  made 
the  book  the  laughing-stock  of  really  learned 
men. 

Certainly  he  was  an  industrious  man.  Of  the 
seven  years  of  his  residence  in  Philadelphia,  he 
was  an  editor  for  five,  wrote  and  published  a 
number  of  pamphlets,  completed  a  highly  cred- 
itable phonetic  system  of  orthography,  setting 
up  the  type  with  his  own  hands,  had  much  labor 
for  his  pains  in  the  dead-language  line,  was  the 
helper  of  his  wife  in  a  bonnet -store,  besides 
being  a  government  inspector  of  that  imported 
sort  of  goods,  —  in  all  of  which  ways  he  tried 
to  "  make  both  ends  meet "  as  to  a  livelihood, 
though  I  opine  that  every  experiment  with  type 
was  a  dead  investment. 

SECOND    UNIVERSALIST    CHURCH. 

Among  the  multitudes  attracted  to  Lombard 
St.  Church,  were  many  earnest  people  residing 
in  the  Northern  Liberties.  They  organized  a 
Society  in  March,  1820,  and  I  find  a  notice  of 
largely-attended  meetings  for  public  worship  in 
Commissioners'  Hall  in  that  year,  on  Sunday 
afternoons,  Mr.  Kneeland  officiating. 

In  1 82 1  the  Berean  Society  was  formed, 
mainly  for  the  Discussion  of  Universalism.  The 
meetings  were  held  on  Tuesday  evenings,  in  the 


76        Universal  ism  in  Philadelphia. 

Hall  referred  to.*  Intense  interest  appears  to 
have  been  awakened,  Mr.  Kneeland  taking  a 
prominent  part.  A  synopsis  of  the  arguments 
on  both  sides,  in  the  early  conflict,  may  be  found 
in  the  first  volume  of  the  Philadelphia  Universal- 
ist  Magazine. 

In  the  latter  part  of  Dec,  1821,  Rev.  Hosea 
Ballou  visited  Philadelphia,  where  he  spent  three 
Sundays,  during  which  space  he  preached  twelve 
sermons,  —  one  in  the  Northern  Liberties  Hall, 
ten  in  the  Lombard  St.  Church,  and  one  in  Wash- 
ington Saloon,  which  was  situated  on  the  west 
side  of  Third  Street  north  of  Spruce.  The  clos- 
ing sermon  of  the  series  was  supposed  to  have 
been  heard  by  five  thousand  people.  The  book, 
soon  after  published,  entitled  Eleven  Sermons, 
(the  sermon  first  delivered  being  omitted)  claimed 
seven  thousand,  which  is  a  most  extravagant  es- 
timate for  even  a  hall  one  hundred  and  twenty 
feet  by  nearly  seventy,  with  deep  galleries. 

The  great  awakening  of  the  preceding  inci- 
dents prompted  thoughts  and  hopes  of  another 
church,  especially  as  Mr.  Kneeland  was  on  terms 
of  intimacy  with  Charles  Rogers,  a  hardware 
merchant  in  Market  Street,  who  advanced  ;^7025 
for  the  purchase  of  a  lot  on  the  north  side  of 
Callowhill  Street  east  of  Fifth  Street.  He  after- 
wards increased  the  loan  to  ;jg  10,000,  which  in- 

*I  learn  by  77/1?  Universalist  of  December  I,  1825,  that  the 
Berean  Society  was  still   in  existence,  renewing  its  claims  to 

public  attt-nticjii. 


Universalism  in  Philadelphia.        "jy 

vestment  continued  in  the  hands  of  his  heirs  as 
an  incumbrance  upon  the  property.  It  was  ex- 
pected that  he  would  donate  this  claim  to  the 
society,  but  Mr.  Kneeland  somehow  offended 
him,  and  the  hope  perished. 

The  money  needed  for  the  erection  of  the  meet- 
ing-house, in  addition  to  the  supplemental  loan 
by  Mr.  Rogers,  was  raised  by  the  sale  of  shares 
in  a  Building  Association  at  twenty-five  dollars 
each  —  together  with  funds  derived  from  the  sale 
of  burial  lots,  chiefly  in  front  of  the  edifice, 
which  was  set  back  twenty  feet  from  the  line  of 
the  street.  One  plot  was  in  the  porch  between 
the  columns,  for  which  one  thousand  dollars 
was  paid  by  James  Nice.* 

The  Callowhill  Street  lot  referred  to  was  ob- 
tained in  March,  1822.  The  corner-stone  of  the 
building  was  laid  in  September  of  that  year.  The 
edifice  was  completed  and  dedicated,  Oct.  17, 
1823.  About  the  same  time,  Rev.  William 
Morse  was  settled  as  the  pastor  of  the  church, 
or  rather  as  Mr.  Kneeland's  colleague.  Their 
co-operation  included  even  the  unusual  arrange- 
ment of  an  exchange  of  one  pulpit  service  every 
Sunday. 

—  Passing  over  many  incidents  of  no  special 
interest,  I  mark  Mr.  Kneeland's  discussion  with 

*Long  years  after  the  purchaser  had  been  laid  to  rest,  the 
property  was  sold,  the  body  removed,  and  one-half  of  the  price 
was  accepted  by  his  heirs-at-law,  as  a  compromise.  All  other 
owners  of  lots  relinquished  their  claims. 


78        Universalism  m  Philadelphia. 

Rev.  W.  L.  McCalla  as  the  most  important  event 
in  his  pastoral  connection  in  this  city.  The 
battle-axe  of  sternest  Orthodoxy  challenged  the 
Universalist  champion  to  a  public  discussion, 
and  a  brief  correspondence  adjusted  the  terms 
of  debate.  Mr.  Kneeland  chose  Rev.  Wm. 
Morse  as  one  of  the  moderators  —  Mr.  McCalla 
chose  Mr.  Nathaniel  Kennedy,  a  Presbyterian 
Elder  —  and  the  two  united  in  the  choice  of 
Rev.  Wm.  Hogan,  a  Roman  Catholic,  as  umpire. 

The  meeting  of  the  "  chieftains"  was  in  the 
Lombard  St.  Church,  commencing  on  Tuesday 
morning,  July  13,  1824.  It  continued  four  days, 
and  was  attended  by  dense  crowds  from  first  to 
last. 

At  the  end  of  the  third  day,  Messrs.  Hogan 
and  Morse  refused  any  longer  to  sit  with  Mr. 
Kennedy,  in  consequence  of  several  harsh  and 
unprovoked  expressions  made  to  them  by  him ; 
and  Rev.  E.  S.  Ely  was  chosen  in  his  stead. 
The  debate,  "  taken  down  in  short-hand,"  was 
published  in  an  octavo  volume  of  336  pages.  I 
have  read  it  carefully,  keeping  myself  as  clear 
as  possible  of  the  prejudice  and  partiality  of  a 
partisan,  and  give  it  as  my  judgment  that  the 
victory  of  learning,  argument,  candor,  and  cour- 
tesy, was  decidedly  with  Mr.  Kneeland.  And  I 
am  persuaded  that  the  influence  of  that  discus- 
sion was  wide-reaching  and  permanent  in  behalf 
of  the  doctrine  of  Universalism. 

It  would  seem  as  if  the  prestige  of  this  dis- 


Uuivcj'saiism  in  Philadelphia.        79 

cussion,  together  with  continued  popularity  on 
the  score  of  his  general  ability  and  personal 
reputation,  should  have  inclined  Mr.  Kneeland 
to  a  life-long  residence  in  Philadelphia.  Grad- 
ually, however,  a  spirit  of  unrest  came  upon 
him.  He  had  been  urged,  he  said,  to  visit  North 
Carolina,  (evidently  contemplating  a  triumphal 
missionary  tour.)  He  wished  also  to  attend  the 
Western  Association  in  Herkimer  County,  N.  Y., 
in  June,  1825,  and  the  General  Convention  at 
Hartland,  Vt,  in  Sept.  —  and  would  be  glad  to 
do  so,  provided  he  could  make  arrangements  to 
that  effect  —  with  which  view  he  announced 
(Dec.  29,  1824)  the  suspension  of  the  Gazetteer. 

He  made  his  contemplated  visit  to  North  Caro- 
lina, arriving  in  Wilmington  Jan.  20,  1825  — 
preached  seventeen  times  in  that  region,  and  was 
absent  four  Sundays.  He  also  attended  the 
Western  Association  in  Herkimer  County,  N.  Y., 
about  the  first  of  June.  His  attendance  at  the 
General  Convention,  Sept.  20,  1825,  was  pre- 
vented by  another  engagement. 

The  preceding  uncertainties  and  visitations 
could  not  be  otherwise  than  injurious  to  his  al- 
ready diminished  parish  in  Philadelphia,  and  his 
friends  could  not  be  blind  to  the  direction  of  his 
thoughts.  A  Second  Society  had  been  organized 
in  New  York  in  June,  1823,  and  a  commodious 
meeting-house  was  erected  with  all  despatch. 
The  pulpit  was  now  vacant :  He  was  invited  to 
take  charge  of  the  church ;  and  for  that  purpose 


8o        Universalis7n  in  Philadelphia. 

he  resigned  his  position  in  Philadelphia  and  re- 
moved to  New  York  in  Oct.,  1825. 

June  10  of  the  year  preceding,  Rev.  Edw. 
Mitchell  of  N.  Y.  preached  the  sermon  at  the 
ordination  of  Rev.  Wm.  Morse  in  the  Callow- 
hill  St.  Church  in  Philadelphia  —  other  services 
by  Rev.  Richard  Carrique  and  Mr.  Kneeland ; 
but  how  Mr.  Mitchell  would  greet  Mr.  Kneeland 
as  a  ministerial  neighbor  in  New  York  —  (the 
former  a  Trinitarian  of  the  strictly  Relly  and 
Murray  order  —  the  latter  of  the  strictly  Unita- 
rian order,  with  decided  proclivities  to  Rational- 
ism, and  beyond  : )  And  also  what  strange  cast- 
ings-up  and  throwings-down  would  be  in  New 
York  within  a  very  few  years,  are  matters  with 
which  this  chapter  has  nothing  to  do. 

I  must  not,  however,  withhold  an  expression 
of  my  admiration  of  what  Mr.  Kneeland  was  (in 
the  main)  in  Philadelphia,  according  to  the  uni- 
form and  universal  testimony  of  the  people 
respecting  him :  Nor  can  I  withhold  an  ex- 
pression of  my  sorrow  that  this  star  of  the  fir- 
mament should  go  away  into  darkness. 

I  had  no  personal  knowledge  of  him  until  the 
close  of  1828,  which  was  more  than  three  years 
after  his  removal  to  New  York,  but  he  was  cer- 
tainly the  most  venerable  man  I  ever  saw  in  the 
pulpit.  His  commanding  presence,  slightly 
florid  complexion,  all-illuminating  blue  eye ;  his 
voice  never  boisterous,  his  temper  never  ruffled  ; 
not  eloquent  according  to  received  standards, 


Universalism  in  Philadelphia.       8i 

but  wonderfully  impressive  in  calmness  and  per- 
suasive candor — remarkably  self-possessed :  All 
these  qualities  have  fastened  him  in  my  memory 
as  a  man  rarely  if  ever  excelled  in  the  pulpit  — 
in  manner  and  in  appearance,  I  mean. 

Out  of  the  pulpit,  also,  he  was  remarkable. 
He  was  tall  and  erect,  and  there  was  a  quiet 
dignity  in  all  his  movements.  He  was  never  in 
haste.  It  is  questionable  whether  even  a  pur- 
suing mob  would  have  quickened  his  steps  into 
a  hurry ;  nor  can  any  one  who  knew  him  forget 
his  serene  courtesy  in  social  life.  Besides  all 
this,  his  moral  character  was  as  clear  of  blemish 
as  we  can  reasonably  hope  to  see  anywhere. 

—  Rev.  William  Morse  removed  to  New 
England  in  April,  1825,  and  was  succeeded  by 
Rev.  Stephen  R.  Smith.  The  new  pastor  had 
been  in  Philadelphia  in  Oct.,  1822,  at  which  time 
he  preached  ten  sermons  in  the  Lombard  St. 
Church  and  one  in  the  Northern  Liberties  Hall. 
Early  in  January,  1825,  he  was  there  again, 
preaching  in  both  churches  five  Sundays,  (Mr. 
Kneeland  being  in  the  South,)  —  the  acquaint- 
ance so  ripening  into  mutual  regard  that  he  ac- 
cepted an  invitation  to  the  Second  Church  in 
June,  1825. 

Rev.  Abner  Kneeland  being  in  New  York  in 
the  summer  of  1825,  Rev.  Nehemiah  Dodge 
supplied  the  Lombard  Street  desk  from  the  be- 
ginning of  August  to  the  middle  of  November, 
(in  some  sense  an  interchange  of  service)  — 
6 


82        Universalism  in  Philadelphia. 

Mr.  Kneeland  becoming  pastor  of  the  Prince  St. 
Church,  New  York,  dating  Oct.  i. 

Rev.  Pitt  Morse  succeeded  him  in  Philadel- 
phia in  the  spring  of  1826.  He  soon  became 
discouraged.  He  had  migrated  from  a  region 
in  which  he  was  deservedly  popular,  great  con- 
gregations waiting  upon  his  ministry  in  all  the 
Black  River  country  of  New  York,  and  here,  in 
the  Lombard  St.  Church,  weakened  as  it  was  by 
many  causes,  there  was  neither  the  numbers  nor 
the  fervor  to  which  he  had  been  accustomed. 
Add  to  this  that  his  old  centre  and  circuit  called 
loudly  for  his  return,  and  it  is  not  surprising 
that  he  resigned  his  position  in  April,  1827,  and 
joyfully  hurried  back  to  his  old  love. 

After  the  departure  of  Mr.  Pitt  Morse,  Rev. 
John  Bisbee  ministered  a  brief  space.  Intelli- 
gent hearers  remember  the  musical  strain  of  his 
discourses  as  the  gushing  of  living  words  from 
the  lips  of  a  statue  of  flesh  and  blood.  He 
declined  an  invitation,  and  then  came  Rev. 
Theophilus  Fiske.  Being  essentially  of  the 
propagand  type,  luxuriating  in  the  fire,  his  au- 
diences, gathered  by  sensational  topics  and  held 
by  sensational  manner,  soon  competed  with  and 
frequently  exceeded  in  numbers  the  Callowhill 
Street  camp  of  Israel,  in  leadership  of  Rev.  S.  R. 
Smith. 

I  spent  the  winter  of  1827-28  in  Philadelphia 
as  a  journeyman  printer,  in  one  of  the  offices  of 
William  Brown,  a  Quaker;  and  I  divided  my 


Universalism  in  PJiiladelphia.       Z^i 

Sundays  between  our  two  churches.  It  was  a 
winter  of  excitement  as  affecting  UniversaHsm, 
and  the  two  pastors  kept  a  mid-week  festival  in 
the  Hall  of  the  Franklin  Institute,  by  a  series 
of  lectures  on  controversial  subjects. 

—  Rev.  John  Chambers,  who,  throughout  a 
long  and  energetic  pastorate  in  Philadelphia, 
has  been  a  steady  and  not-improving  opponent 
of  Universalism,  was  at  that  time  in  the  vigor  of 
manhood,  and  seemed  determined  to  take  the 
kingdom  by  violence.  Mr.  Smith  and  Mr.  Fiske 
occasionally  reviewed  his  assaults,  and  then 
adopted  the  expedient  of  printing  one  of  his 
sermons,  word  for  word,  without  note  or  com- 
ment. A  stenographer  was  engaged,  the  ser- 
mon of  the  evening  of  Dec.  2,  1827,  taken  down, 
and  printed  and  largely  circulated,  greatly  to  the 
chagrin  of  the  better  class  of  the  adversary's  ad- 
herents. Certainly  his  statements  were  not  highly 
complimentary  to  Universalists,  as  the  following 
extracts  will  convince  any  doubter : 

"  The  positive  and  practical  tendency  of  this  doctrine 
is  the  destruction  of  all  morality  and  religion.  ,  ,  .  In 
twenty  years,  if  it  were  to  prevail,  there  would  be  scarcely 
a  vestige  of  Christianity  in  the  world :  In  fifty  years  there 
would  be  none  at  all.  There  is  not  a  vice.  .  .  .  that  is 
not  the  offspring  of  the  doctrine  of  Universal  salvation. 
There  is  not  a  man  who  tells  a  lie,  or  profanes  the  name 
of  God,  &c.  All  these  from  the  highest  to  the  lowest, 
proceed  upon  the  ground  that  they  will  escape.  .  .  .  They 
all  do  it  under  the  garb  of  this  infernal  doctrine  .... 
drunkenness,  murder,  wars  ....  it  is  precisely  the  sys- 
tem of  the  devil,"  &;c. 


84        Universalism  in  Philadelphia. 

The  circuit  of  twenty  years  was  completed 
long  ago,  and  the  term  of  fifty  years  will  soon 
be  at  an  end,  yet  there  is  still  some  vestige  of 
morality,  religion,  Christianity  in  the  world  — 
from  which  it  would  seem  that  Universalism  has 
not  sufficiently  prevailed  to  work  the  prophetic 
mischief,  or  that  Mr.  Chambers  was  not  a  true 
prophet.  Perhaps  however  he  was  in  the  dark 
respecting  the  teachings  of  Universalism  :  They 
all  "  proceed  upon  the  ground  that  they  will 
escape!'  Unfortunately  for  his  logic,  this  false- 
hood, utterly  condemned  by  Universalism,  is  one 
of  the  fundamental  temptations  and  hopes  of 
the  "  orthodoxy "  of  all  ages !  It  has  been  a 
life-long  delusion  of  Mr.  Chambers  that  Univer- 
salism is  guilty  of  the  imputed  wrong,  whereas 
the  error  has  been  constantly  standing  up  in  his 
own  pulpit,  or  lying  at  his  own  door. 

—  As  to  Mr.  Smith,  he  was  long  ago  canon- 
ized by  the  universal  suffrage  of  our  people,  and 
only  in  the  way  of  encomium  have  I  anything  to 
say  concerning  him.  He  was  a  most  earnest, 
impressive,  public  speaker,  with  the  single  fault 
of  pouring  out  the  burning  or  the  melting  words 
of  his  inspiration,  until  it  seemed  as  if  his  lungs 
must  collapse  beyond  recovery.  As  a  writer  he 
was  very  thorough,  and  I  have  often  sorrowed 
that  he  left  so  few  marks  of  his  pen  in  Phila- 
delphia. Besides  editorial  articles,  chiefly  of 
temporary  interest,  his  printed  record  is  com- 
prised in  four  or  five  pamphlets. 


Universalism  in  Philadelphia.       85 

During  the  larger  part  of  his  residence  in  this 
city,  he  felt  himself  a  prisoner  if  not  a  martyr. 
A  dyspeptic,  with  the  usual  concomitant  of 
hypochondria,  he  longed  for  the  ministerial 
associations  of  former  years  and  the  joys  of  his 
rural  home.  By  agreement  with  the  church,  he 
continued  as  a  helper  until  the  close  of  Septem- 
ber, 1828,  and  devoutly,  exultantly,  returned  to 
Clinton,  N.  Y.  He  was  immediately  succeeded 
by  Rev.  Zelotes  Fuller,  who,  first  coming  hither 
as  a  supply,  was  continued  as  pastor  until  the 
early  summer  of  1832. 

—  Mr.  Fiske  of  the  First  Church  certainly 
possessed  remarkable  qualities,  and  I  have  fre- 
quently been  grieved  that  a  man  capable  of 
being  and  of  doing  so  much,  should  have  been 
and  done  so  little  in  his  generation.  I  do  be- 
lieve that  if  he  had  mastered  his  impulses  and 
brought  himself  down  to  the  studies  specially 
fitted  for  the  profession,  he  would  scarcely  have 
been  second  to  any  minister  known  in  our  order. 

He  delighted  in  missionary  operations,  and  in 
the  summer  of  1828  projected  a  grand  tour  to 
the  West.  He  would  buy  a  horse  and  a  wagon, 
and  /  must  go  along  with  him,  and  "we  would 
stir  up  the  Gentiles  on  every  hand." — The 
project  suited  me,  especially  as  it  would  give  me 
an  opportunity  to  try  the  Methodist  plan  of 
"  education  on  a  circuit."  Accordingly,  early  in 
October  I  met  him  in  Philadelphia,  all  ready  for 
a  start.     But  the  wind  had  changed.     I  must 


86        Umve7'salism  in  PJiiladelphia. 

begin  to  preach  immediately,  and  then  accom- 
pany him  to  New  York  and  take  charge  of  a 
Universahst  paper  —  which  I  did. 

I  supphed  for  him  in  Philadelphia  a  Sunday 
or  two  in  the  latter  part  of  the  winter  of  1828- 
'29,  and  preached  there  all  the  Sundays  in  May, 
he  being  in  New  York,  pushing  the  Gospel 
Herald  into  circulation. 

Late  in  the  summer  of  1829,  his  pastoral  re- 
lation was  dissolved  by  resignation,  and  the 
young  preacher  to  whom  the  Philadelphians 
had  hearkened  with  so  much  courtesy,  was  ere 
long  his  successor,  for  a  term,  as  it  proved,  of 
nearly  ten  years.* 

*The  church  memorandum  dated  my  pastorate  August  19, 
1829,  though  my  election  was  later. 


CHAPTER   IV. 

Rev.  Abel  C.  Thomas  —  Early  Experience  —  Christian  Party 
in  Politics  —  Church  Chains  —  A  Politician's  Plan  —  Burial- 
Grounds  —  Day  of  Fasting  —  Politician  —  Ely  and  Thomas 
Discussion  —  Corrections  —  Universalism  Renounced  — 
Presbyterians  and  Infidels  —  Catechism  —  Rev.  S.  W.  Fuller 
—  Review  of  Rev.  James  Patterson  —  The  Heathen  —  Two 
Institutes  —  Rev.  Hosea  Ballou  —  Nine  Sermons  —  Ken- 
sington—  Rev.  William  L.  McCalla — A  Discussion —  Re- 
form Convention  —  Case  Stated  —  Need  of  a  Politician  — 
George  Combe. 

THERE  will  be  difficulty,  in  portions  of  this 
chapter,  to  keep  clear  of  personal  history, 
and  I  can  only  commend  the  circumstances  to 
considerate  judgment. 

With  no  purpose  of  self-disparagement,  (which 
sometimes  is  only  self-laudation  in  disguise)  I 
confess  that  I  was  not  well-prepared  for  the  im- 
portant trusts  committed  to  my  charge.  Strictly 
without  a  tutor  of  any  sort  from  the  beginning, 
with  no  stores  of  reading  and  very  few  books,  with 
not  one  lesson  in  sermonizing,  and  no  example 
in  any  department  of  pastoral  life,  I  was  put 
into  positions  which  sorely  tried  me  ;  and  I  have 
often  thought  how  much  lighter  would  have 
been  the  burden,  and  how  much  easier  the 
yoke,  and  of  how  much  more  value  my  service, 
if  I  could  have  passed  even  a  year  in  the  study 

87 


88        Universalism  m  Philadelphia. 

and  companionship  of  some  discreet  and  com- 
petent minister  of  the  reconcihation,  before  tak- 
ing upon  me  the  responsibihties  of  the  pastoral 
office  in  a  great  city. 

Self-congratulation  is  mingled  with  devout 
thanksgiving  that  I  was  enabled,  with  some 
measure  of  usefulness,  to  endure  as  seeing  him 
who  is  invisible ;  and  if  the  foregoing  acknowl- 
edgment shall  persuade  some  of  my  younger 
brethren  to  diligence  in  endeavor  and  patience  in 
waiting,  I  shall  feel  that  these  allusions  to  my 
early  experience  have  been  pardoned. 

— About  the  date  of  my  settlement  in  Phila- 
delphia, there  was  intensifying  discussion  re- 
specting Dr.  Ely's  proposed  Christian  Party  in 
Politics.  In  ten  years,  or  at  the  most  in  twenty, 
(so  it  was  urged,)  the  political  power  of  the  na- 
tion might  be  swayed  by  men  trained  in  the 
evangelical  creeds.  This  was  proclaimed  as 
both  intention  and  prophecy,  on  one  side,  while 
on  the  other  it  was  feared  that  the  unity  of  the 
Protestant  Churches  would  result  in  a  union  of 
Church  and  State,  and  the  destruction  of  civil  and 
religious  liberty,  as  exemplified  in  all  Roman 
Catholic  countries. 

The  old  conflict  has  latterly  been  renewed  by 
certain  zealots,  who  are  determined  to  secure  an 
acknowledgment  of  Christianity  in  the  Consti- 
tution of  the  United  States,  so  as  to  have  at  least 
the  form  of  godliness.  The  former  movement 
had  "  the   consecration  of  the  Sabbath  "  as  its 


Universalis7n  in  Philadelphia.       89 

initial  step,  and  when  the  U.  S.  Mail  was  stopped 
in  Princeton,  N.  J.,  on  Sunday,  (in  the  winter  of 
1829-30,  I  believe,)  the  lines  of  party  seemed 
sharply  defined,  Universalists  having  sympathy 
with  non-professors  of  religion,  as  to  the  issue 
in  hand.  Many  indignation  meetings  were  held 
by  the  latter,  those  in  the  County  Court  House 
and  those  in  the  N.  L.  Commissioners'  Hall, 
being  especially  crowded,  and  in  earnest.  Cer- 
tainly there  had  been  no  treaty  to  give  him  ten 
shekels  of  silver  by  the  year,  and  a  suit  of  appa- 
rel, and  his  victuals,  but  when  a  young  Univer- 
salist  clergyman  appeared  in  the  midst  to  take 
the  side  of  the  people,  there  was  congratulation 
on  Micah's  principle:  Now  I  know  that  the 
Lord  will  do  me  good,  because  I  have  a  Levite 
for  my  priest. 

When  the  matter  of  Sunday  Mails  was  settled 
by  the  famous  report  of  Richard  M.  Johnson, 
and  its  adoption  by  Congress,  the  multitudes 
were  subdued  into  calm,  leaving  it  an  open  ques- 
tion whether  religion,  on  either  side,  had  been 
promoted  by  the  controversy  and  its  cause. 
There  was  also  the  open  question  how  far  a 
clergyman  may  expediently  take  ground,  with 
or  without  party  association,  in  political  con- 
tests ;  and  yet  it  is  clear  that  government  has 
to  do  with  the  moralities  of  life,  and  it  is  pos- 
sible to  drag  even  noblest  aims  and  reforms  into 
the  party-political  arena. 

—  That  Universalists  were  consistent,  and  also 


90        Universdlism  in  PJiiladelphia. 

in  the  advance,  may  readily  be  illustrated :  By 
Act  of  April  4,  1798,  of  the  Legislature  of  Penn- 
sylvania, a  right  was  granted  to  any  religious 
society  in  the  city  of  Philadelphia,  then  bounded 
by  Vine  Street  on  the  north  and  South  Street  on 
the  south,  to  stretch  a  chain  across  the  street  in 
front  of  its  church  edifice  during  the  hours  of 
worship  on  Sundays.  The  Act  was  very  precise 
in  all  its  details,  and  every  outside  barbarian  in- 
curred the  moderate  penalty  of  thirty  dollars  for 
any  and  every  interference  with  the  vested  pre- 
rogative of  the  saints.  —  By  Supplement  of  Feb- 
ruary 20,  1 8 16,  the  Act  was  so  extended  as  to 
include  the  incorporated  district  of  the  Northern 
Liberties.  The  Universalist  Church  in  Callow- 
hill  Street  was  within  the  lines  of  this  extension, 
but  stretched  no  chain.  The  Lombard  St. 
Church,  after  long  exercising  its  legal  right, 
voluntarily  relinquished  it,  as  appears  by  this 
memorandum  in  the  minutes  : 

November  2,  1829.  A  Committee  was  appointed  to 
make  sale  of  the  brass  branches  and  the  iron  chain  and 
posts  for  the  street. 

This  relinquishment  was,  I  believe,  the  first 
case  of  the  sort,  and  an  immediate  consequence 
was,  a  noisy  time  of  it  over  the  rough  cobble- 
stone pavement  in  front  of  the  church.  Third, 
Fourth  and  Fifth  Streets,  also  Pine,  Spruce  and 
Walnut,  were  closed  against  all  vehicles,  and 
down  Second  and  out  Lombard  was  the  route 


Universalism  in  Philadelphia.       91 

of  wheel-carriages  going  westward  from  the  city, 
during  the  hours  of  worship. 

As  a  means  of  self-help,  additional  to  the 
principle  of  the  movement,  we  joined  others  in 
application  to  the  Legislature  for  relief  A 
printed  memorial  was  laid  on  a  table  in  the  east 
aisle  of  the  church,  and  the  pastor  called  upon 
his  congregation  to  sign  it.  Not  one  declined 
—  for  were  we  not  engaged  in  the  removal  of 
church-chains  in  a  two-fold  sense  ? 

I  do  not  now  remember  the  ground  taken  in 
our  application  ;  but  others,  as  we,  learned,  rea- 
soned the  case  from  the  standpoint  of  religious 
liberty.  Such  an  appeal,  however,  would  have 
had  no  effect  upon  the  majority  of  the  Legisla- 
ture. One  single  cry  of  "  Infidel !  "  would  have 
promptly  sealed  the  fate  of  the  bill  for  the  re- 
peal of  the  law. 

Dr.  Jesse  R.  Burden,  a  legislator  and  prom- 
inent politician  of  that  day,  of  Universalist 
stock  and  sympathy,  adopted  and  urged  this 
practical  argument :  Church-chains  engendered 
fights  and  broils  on  the  Lord's  Day,  in  front  of 
the  churches.  Rough  men  would  insist  on 
breaking  through  —  the  sexton  would  resist, 
and  frequently  was  beaten.  Besides :  Physi- 
cians must  ride  hither  and  thither  in  visiting 
their  patients,  alike  on  the  Sabbath  as  on  other 
days;  yet  if  they  should  be  later  than  ten 
o'clock  in  making  their  last  "call,"  on  the  Lord's 
Day,  they  would  be  shut  in  until  after  twelve. 


92        Univei'salism  in  Philadelphia. 

In  illustration  of  which,  the  sagacious  politic 
cian  prepared  a  map  of  the  built-up  sections  of 
the  city,  with  a  bright  red  mark  across  the 
street  in  front  of  every  church.  Do  you  not  see 
that  the  physician  is  a  prisoner?  If  once  he 
gets  in,  how  is  he  to  visit  his  patients  ?  or  how 
is  he  to  get  out  ? 

The  practical,  visible  argument  was  unan- 
swerable.   The  law  was  repealed  March  15,  1831. 

Meanwhile  there  was  increasing  estrangement 
from  the  dominant  churches  —  one  expression 
of  which  had  to  do  with  the  burial  of  the  dead. 
There  were  spacious  vaults  and  consecrated 
grounds  adjacent  to  meeting-houses,  in  which 
members  had,  or  the  wealthy  might  purchase, 
a  right  of  sepulture,  but  humble  non-professors 
must  needs  pay  largely  for  "  opening  a  grave  " 
in  an  out-of-the-way  section,  and  even  then  had 
no  fee  in  the  spot.  The  same  grave  might  be 
opened  for  another  and  another,  until  only  suf- 
ficient depth  of  earth  covered  the  uppermost  to 
answer  the  prescription  of  law. 

As  a  remedy,  an  association  bought  an  acre 
(less  or  more)  in  the  suburbs,  to  be  fitted  up 
as  a  burial-place,  without  respect  to  creed  or 
party,  in  lots  of  ten  feet  by  eight,  (varying  the 
dimensions  as  they  saw  fit,)  the  price  rang- 
ing from  ten  to  fifteen  dollars  for  an  absolute 
title  in  the  ground,  that  is,  for  purposes  of 
burial.  I  cannot  remember  the  chronological 
order,  but  may  mention   Ronaldson's,  Mutual, 


Universalism  in  Philadelphia.       93 

Union,  Machpelah,  La  Fayette,  Philanthropic, 
Philadelphia,  —  all  these  being  in  the  southern 
districts. 

The  tendency  of  this  "  social  system  of  sep- 
luture "  was  to  diminish  the  revenue  of  the 
churches,  as  well  as  to  restrict  church  authority. 
It  also  estranged  non-professors,  especially  as 
not  merely  Roman  Catholic  priests,  but  some 
Protestant  clergymen,  were  reluctant  or  posi- 
tively refused  to  officiate  in  these  unconsecrated 
grounds.  After  several  years  recourse  was  had 
to  the  Chaplains  of  the  Odd  Fellows,  and  other 
beneficent  Orders,  but  dependence  was  largely 
upon  the  Universalist  ministers,  who  made  it  a 
point  never  to  refuse  or  decline.  And  as  it  was 
customary,  in  that  day,  to  walk  in  procession 
from  the  house  of  mourning  to  "  the  house  ap- 
pointed for  all  the  living,"  Sunday  afternoon 
being  the  time  preferred,  as  not  interfering  with 
daily  labor,  we  marny  times  preached  to  very 
large  congregations  at  the  open  grave.  I  am 
persuaded,  indeed,  that  for  several  years  we  ad- 
dressed many  more  different  people,  in  those 
burial-grounds,  in  the  course  of  a  year,  than  we 
did  from  our  own  pulpits. 

— I  was  indebted  to  the  sage  friend  before-men- 
tioned for  another  lesson  in  the  art  and  mystery 
of  management.  It  was  in  1832,  during  the 
first  triumphal  march  of  the  cholera,  in  this 
country.  A  meeting  of  the  clergy,  of  all  sects, 
was    called    through   the    public    prints  —  the 


94        Uiiivcrsalism  in  Philadelphia. 

gathering  to  be  in  the  Court  House  at  Chestnut 
and  Sixth  Streets  —  to  consider  the  expediency 
of  appointing  a  day  of  fasting,  humihation  and 
prayer. 

In  consultation  with  Rev.  S.  W.  Fuller,  who 
was  then  on  a  visit  to  Philadelphia,  we  deter- 
mined to  attend  and  oppose  it  —  Mr.  Fuller  in- 
sisting that  /  must  be  the  spokesman,  for  the 
reason  that  lie  was  not  a  citizen,  but  simply  a 
visitor. 

There  was  a  large  assembly  of  clergymen, 
and  it  is  needless  to  say  that  our  opposition  was 
ineffectual.  In  the  vote,  there  were  only  two 
voices  in  the  negative  —  yet  no  one  can  tell  how 
wide-searching  were  the  thoughts  uttered  on 
that  occasion,  growing  chiefly  out  of  Isaiah  Iviii. 
We  were  openly  denounced  as  infidels,  but  this 
had  become  an  old  story,  "  full  of  sound  and 
fury,  signifying  nothing." 

The  next  day  I  met  the  politician.  "  You 
suffered  an  opportunity  to  pass,"  said  he  :  "  cer- 
tainly you  might  have  managed  the  case  more 
adroitly." 

"  What  more  could  wc  have  done  ?  "  was  my 
question  in  reply. 

"  No  doubt  you  had  the  argument,  but  they 
had  the  votes.  You  must  have  known  that  they 
would  overwhelm  you  on  the  main  issue." 

"  What  more  could  we  have  done  ? "  I  re- 
peated.    To  which  he  replied  : 

"  You  should  have  silently  acquiesced  in  the 


U)iivcrsaUs7n  in  Philadelphia.        95 

appointment  of  a  day  of  fasting,  humiliation  and 
prayer ;  and  then  you  should  have  moved  that 
a  committee  be  appointed  to  register,  in  the 
daily  papers,  the  name  of  every  clergyman  who 
fled  from  the  city  during  the  cholera.  In  this 
way  you  would  have  had  them  on  the  hip,  for 
they  would  not  have  dared  to  vote  down  such 
a  resolution  as  that." 

"But  suppose,"  I  suggested,  "that  the  pre- 
siding officer  [Bishop  White]  had  pronounced 
my  motion  out  of  order.     What  then  ?  " 

"Only  this,"  replied  my  politic  counsellor: 
"You  would  have  had  the  public  sentiment 
with  you  —  and  this  I  suppose  to  have  been  ex- 
actly your  aim.  As  the  case  now  stands,  the 
public  sentiment  is  with  themy 

—  In  these  chapters  I  do  not  claim  to  be 
either  philosopher  or  prophet,  but  simply  an  his- 
torian—  yet  I  acknowledge  it  to  be  a  question 
well  worth  considering,  whether  our  early  op- 
position, or  methods  of  opposition  to  orthodox 
plans  and  means,  was  profitable.  I  should  be 
sorry  to  feel  that  we  had  done  little  good  aside 
from  increase  of  numerical  force.  Our  converts, 
made  by  the  power  of  truth  and  earnestness, 
were  mostly  from  the  ranks  of  non-professors  ; 
but  it  will  scarcely  be  doubted  that  our  most 
efficient  and  enduring  disciples  were  from  the 
classes  known  as  the  religious.  Would  we  not, 
as  a  whole,  have  made  greater  head-way,  as  well 
as  heart-way,  had  we  taken  earlier  ground  for 


96        Universalism  in  Philadelphia. 

organization  and  church-discipline,  missionary 
societies,  Sunday  Schools,  conference  meetings, 
and  the  like  ? 

I  am  now  simply  querying  what  I  did  not 
query  at  the  first.  Then,  we  had  chiefly  this  as 
our  motto  and  resolve :  The  head  of  Dagon,  and 
both  the  palms  of  his  hands,  viust  be  cut  off, 
upon  the  threshold. 

—  Rev.  L.  F.  W.  Andrews  became  the  pastor 
of  the  Second  Church  in  Oct.,  1832.  He  re- 
signed at  the  end  of  less  than  a  year,  and  has 
since  made  his  home  in  Georgia,  enjoying,  I 
trust,  a  serene  evening  of  life. 

—  In  the  beginning  of  Nov.,  1833,  our 
churches  were  blessed  by  the  coming  of  Rev. 
Savillion  W.  Fuller,  one  of  the  noblest-hearted 
men  that  ever  lived.  Scarcely  had  he  been  wel- 
comed as  pastor,  ere  his  strong  hand  was  put  to 
the  gospel  plough  in  our  city. 

In  the  early  part  of  Dec,  1833,  we  united  in 
a  letter  to  several  distinguished  clergymen  of 
Philadelphia,  inviting  them  to  deliver  a  series 
of  lectures  in  our  churches  in  proof  of  the  doc- 
trine of  future  endless  misery,  or  to  allow  lis  to 
deliver  a  series  of  lectures  in  their  churches,  in 
proof  of  the  doctrine  of  the  final  salvation  of  all 
mankind. 

The  Rev.  Dr.  Brantley,  (pastor  of  the  First 
Baptist  Church,  the  one  from  which  Winchester 
and  others  were  ejected  in  178 1)  made  an  assent- 
ing reply,  provided  the  Trustees  of  his  church 


Universalism  in  Philadelphia.       97 

were  willing  to  admit  us,  but  nothing  effectual 
resulted  from  the  proposal. 

Rev.  E.  S.  Ely  came  manfully  to  the  work 
suggested,  only  changing  the  form  of  investiga- 
tion to  a  written  correspondence,  both  sides  to 
be  published  in  Tlie  Pliiladclphian,  of  which  he 
was  editor,  and  the  N.  Y.  CJiristian  Messenger, 
of  which  I  was  one  of  the  editors. 

It  will  not  be  considered  either  a  singular  or 
a  self-commendatory  avowal,  that  I  think  I  could 
in  some  respects  amend  some  parts  of  my  share 
in  that  discussion.  In  the  first  place,  I  was  not 
called  upon  to  take  ground  as  to  future  or  no 
future  punishment.  I  have  for  a  long  time  con- 
sidered that  point  of  less  consequence  than  do 
many  of  my  brethren  on  either  side  of  it ;  and 
while  I  do  not  yet  see  that  the  Scriptures  teach 
a  retribution  superadded  to  the  day -by -day 
judgments  of  the  divine  government,  I  have  no 
doubt  of  an  educational,  reformatory,  disciplinary 
process  in  the  life  to  come. 

In  the  second  place,  my  printed  exposition  of 
the  parable  of  the  rich  man  and  Lazarus,  though 
consistent  and  defensible  on  scriptural  grounds, 
is  not  so  clear  to  me  now  as  it  was  in  the  prog- 
ress of  the  discussion. 

In  those  days  I  had  few  books  for  consultation, 
and  I  could  not  see  whither  I  should  drift  if  once 
I  went  away  from  (or  out  of)  the  Bible  for  an 
argument ;  but  soon  after  the  discussion  closed, 
I  was  enlightened  by  the  acknowledgment  of 
7 


98        Universalism  in  Philadelphia. 

Macknight,  a  critic  of  distinguished  authority, 
that  even  if  it  be  allowed  that  "  the  parable 
in  question  is  based  in  the  Grecian  mythology, 
it  will  not  at  all  follow  that  our  Lord  approved 
of  what  the  common  people  thought  concerning 
those  matters."  Accordingly  I  have  long  con- 
sidered the  rich  man  and  Lazarus  a  heathen  fable, 
introduced  by  our  Lord  to  illustrate  a  lesson  — 
in  the  same  sense  or  way  that  we  treat  of  witches, 
fairies,  gnomes,  and  other  superstitions  —  or  as 
we  speak  of  St.  Anthony's  fire,  or  St.  Vitus's 
dance  —  or  as  St.  Paul  spake  of  the  damsel  who 
had  a  spirit  of  divination,  or  Python, 

—  I  must  not  pass  from  this  Ely  and  Thomas 
Discussion  without  narrating  an  interesting  in- 
cident during  its  progress,  indicating,  Universal- 
ists  thought,  that  the  Doctor  felt  himself  hard 
pushed,  —  An  editorial  article  in  The  Philadel- 
phian  of  Jan,  8,  1835,  announced  the  following: 

"  Universalism  Renounced.  On  Saturday  evening  the 
loth  instant,  in  the  Session  Room  of  the  Third  Presby- 
terian Church,  Mr.  Russell  Canfield,  who  has  long  been 
a  Universalist,  will  state  his  reasons  for  renouncing  the 
doctrine  of  Universal  Salvation  to  all  who  attend," 

Forthwith  I  despatched  a  note  to  Dr.  Ely,  in- 
forming him  who  and  what  Mr,  Canfield  was,  to 
whom  it  would  be  well  to  put  certain  questions 
(which  I  specified ; )  and  immediately  inserted 
the  following  proclamation  in  the  Pldladelphia 
Liberalist,  bearing  the  title,  Presbyterimiism  and 
Infidelity, 


Universalism  in  Philadelphia.       99 

TO  WHOM   IT   MAY  CONCERN  : 

Be  it  known  that  Ezra  Stiles  Ely  is  editor  of  The  Phila- 
delphian,  and  also  pastor  of  the  Third  Presbyterian 
Church :  That  Mr.  Russell  Canfield  renounced  Chris- 
tianity in  toto  some  years  since :  That  he  is  one  of  the 
New  York  Free  Inquirers,  as  they  term  themselves :  That 
he  came  to  Philadelphia  to  bring  the  good  people  of  the 
City  of  Brotherly  Love  to  a  knowledge  of  the  joyous 
truth  that  Christianity  is  a  fable  invented  by  the  priests 
of  the  dark  ages  :  That  he  found  little  encouragement  in 
prosecuting  the  work  openly  :  And  that  he  has  now  united 
with  the  Presbyterians  to  wage  war  against  the  doctrine 
of  Universalism. 

Given  under  my  hand  this  8th  day  of  January,  1835. 

Abel  C.  Thomas. 

On  the  evening  of  the  loth,  according  to  ap- 
pointment, there  was  a  mixed  assembly  in  the 
Session  Room,  and  Mr.  Canfield  delivered  his 
harangue^  unconscious  of  what  was  coming. 
When  he  had  finished,  Dr.  Ely  pulled  a  paper 
from  his  pocket,  (doubtless  it  was  my  letter  of 
warning ; )  and  the  following  catechism  of  the 
lecturer  by  the  learned  divine  ensued  : 

"  Do  you  believe  that  the  Bible  is  a  revelation  from 
God  ? "  was  the  first  question  in  order.  —  It  was  clear  to 
the  late  spokesman  that  his  orthodoxy  was  more  than 
suspected,  and  so  he  promptly  answered,  "  I  do  not." 

"  That  is  bad,"  rejoined  the  Doctor.  "  Do  you  believe 
in  life  and  immortality  beyond  the  grave  ?  "  was  the  next 
question.  —  "  I  do  not,''  was  the  equally  prompt  answer. 

"That  is  worse,"  said  the  Doctor.  "  Do  you  believe 
in  the  existence  of  Almighty  God  ? "  —  "  No,  I  do  not,'' 
was  the  response. 

"Worst  of  all  —  out  of  the  frying-pan  into  the  fire," 
said  the  mortified  colleague  of  the  outspoken  Atheist. 


lOO      Uiuversalism  in  Philadelphia. 

Had  it  not  been  so  degrading,  said  my  infor- 
mant, the  scene  would  have  been  ludicrous. 

In  The  Pliiladclphian  of  Jan.  15,  the  Doctor 
made  a  lame  apology  —  stating  that,  at  the  date 
of  application  for  the  Session  Room,  the  appli- 
cant "  was  a  perfect  stranger  to  him,  whose  name 
he  did  not  then  ask,"  and  that  "  what  opinions 
Mr.  C.  had  adopted  was  unknown  to  him  [Ely] 
until  he  saw  Presbyterianism  and  Infidelity,  in 
the  Philadelphia  Libcralist"  &c. 

All  this  was  probably  true,  but  there  was  the 
discreditable  fact  that  he  granted  the  use  of  his 
Session  Room  to  an  entire  stranger,  simply  be- 
cause that  stranger  was  to  renounce  Universal- 
ism  !  Besides :  Dr,  Ely  had  seen  my  proclama- 
tion, and  had  received  my  letter,  several  hours 
before  the  time  appointed  for  the  lecture. 

The  Doctor's  solace  was  in  three  items :  i. 
The  lecturer  believed  that  the  Bible  teaches  the 
doctrine  of  endless  misery.  2.  He  generally 
found  that  Universalism  did  not  make  men  bet- 
ter. 3.  He  affirmed  that  Universalism  has  a 
strong  tendency  to  infidelity  and  immorality. 

Of  course  I  pursued  the  incident.  Partialists 
and  Infidels  unite  in  five  particulars:  i.  They 
agree  in  the  statement  that  the  Bible  teaches  the 
doctrine  of  endless  misery.  2.  They  unite  in 
the  judgment  that  Universalism  has  a  strong 
tendency  to  immorality.  3.  They  agree  in 
maintaining  doctrines  which,  however  dissimilar, 
arc  abominations  in  the  sight  of  Universalists, 


Universalism  in  Philadelphia.     loi 

4.  They  unite  in  the  declaration  that  Universal- 
ism leads  to  infidelity.  5.  They  unite  in  oppo- 
sition to  Universalism. 

A  second  proclamation,  embodying  these  par- 
ticulars, "  given  under  my  hand,"  ended  the 
battle  "  on  that  line." 

Having  failed  to  secure  the  controversial  com- 
pany of  any  one  of  the  clergymen  we  had  ad- 
dressed, Mr.  Fuller  sought  a  combatant  in  other 
directions.  A  single  letter,  in  reply,  and  yet  not 
in  reply,  came  from  Rev.  James  Patterson  — 
and  then  all  was  silent  on  that  side  of  the  house. 

In  The  Philadclphian  of  April  24,  1834,  that 
first  and  final  letter  appeared,  addressed  to  Mr. 
Fuller.  There  was  no  attempt  to  answer  the 
considerations  presented  by  the  latter.  On  the 
contrary,  he  was  wittily  stigmatized  as  a  false 
prophet,  a  wolf  in  sheep's  clothing,  a  fool,  &c. 
The  writer  protested  that  he  would  give  no  heed 
to  anything  Mr.  Fuller  had  said,  or  might  say ; 
and  then  proceeded  to  an  argument  which  put 
his  own  head  into  a  noose,  and  tightened  the 
lasso  by  every  additional  illustration,  as  follows  : 

"  The  prophets  describing  the  New  Testament  dispen- 
sation, said  it  would  be  very  plain  and  easy  of  compre- 
hension, even  so  much  so  that  wayfaring  men,  though 
fools,  need  not  err  therein.  How  does  it  happen  that 
Religionists  of  every  age,  except  Universalists,  et  id 
omne  genus,  believe  in  future  punishment,  of  some  kind, 
which  is  eternal  ?  All  heathen  nations  do.  Did  not  the 
Greeks  and  Romans  believe  it  ?" 


102      Universalism  in  Philadelphia. 

Here  follow  the  fable-stories  of  Ixion,  Tanta- 
lus, Sisyphus  —  to  all  of  which  Mr.  Patterson 
appended  this  sage  argument : 

"  Now  what  would  all  these  mean,  if  they  did  not  be- 
lieve that  evil  doers  suffered  endless  punishment  ?  The 
causes  assigned  for  these  punishments  among  mytholo- 
gists  are  various,  but  all  agree  as  to  the  facts,  that  they 
represented  eternal  punishment." 

To  which  Mr.  Fuller  thus  replied,  pushing 
the  argument  in  several  directions  : 

"Will  you  tell  me  how  it  happened  that  all  Israel  bowed 
the  knee  to  heathen  Baal,  excepting  seven  thousand 
men  ?  Answer  me  this,  and  I  will  then  answer  how  all 
religionists,  excepting  Universalists,  happen  to  believe 
in  the  heathen  dogma  of  endless  misery.  .  ,  .  On  your 
own  showing  you  believe  a  heathen  doctrine.  If  the 
fact  that  the  heathen  believe  this  doctrine  is  any  reason 
why  nve  should  believe  it,  will  you  tell  me  why  we  are 
not  equally  obligated  to  believe  all  their  ridiculous  no- 
tions and  sentiments  ?  .  .  .  I  call  upon  you  to  renounce 
the  doctrine  of  endless  misery  because  the  heathen  all 
believe,  and  have  believed  it,  and  it  has  done  them  no 
good ;  and  because,  by  your  own  showing,  it  is  a  heathen 
doctrine.  ...  I  believe  in  all  the  hells  spoken  of  in  the 
Bible,  but  I  do  not  believe  in  the  heathen  hell,  and  trust 
I  never  shall  unless  I  become  a  heathen." 

I  make  these  extracts  as  samples  of  what 
might  have  been  expected  of  Mr.  Fuller,  if  he 
had  succeeded  in  drawing  one  of  the  strong  men 
into  controversy.  We  knew  he  had  put  on  the 
whole  armor  of  God,  and  we  regretted  that  he 
had  not  an  opportunity,  in  discussion,  to  wield 
the  sword  of  the  Spirit. 


Universalism  in  Philadelphia.      103 

In  Nov.,  1834,  Rev.  Hosea  Ballou,  being  then 
on  a  visit  *  to  Philadelphia,  preached  Nine  Ser- 
mons. They  were  published  in  book  form. 
The  seventh  of  the  series  was  delivered  by  re- 
quest of  the  Young  Men's  Universalist  Institute, 
an  organization  of  the  young  men  of  the  Lom- 
bard St.  Church,  dating  March,  1834,  designed 
to  help  our  growth  in  both  knowledge  and  grace. 
A  second  institute,  on  the  same  plan,  was  or- 
ganized in  the  Callowhill  St.  Church  in  April, 
1835  — from  which  date  the  titles,  respectively, 
were  the  First  and  the  Second  Institute. 

Of  both  these  societies,  it  may  be  affirmed  in 
general  terms,  that  they  were  largely  instru- 
mental in  promoting  the  cause  of  Universalism 
no  less  than  the  social  and  educational  interests 
of  the  members.  Mr.  Fuller,  it  will  readily  be 
believed,  took  an  active  part  in  the  Second  and 
frequently  visited  the  First,  but  he  had  a  pecu- 
liar drawing  to  the  Philadelphia  Lyceum.  This 
was  an  unsectarian  organization,  consisting 
chiefly  of  educated  people,  men  and  women  — 
and  he  thought  he  could  work  effectively  in 
that  circle  for  the  social  advantage  of  Univer- 
salists,  without  neglecting  his  own  religious  con- 
nections. It  will  not  be  doubted  that  he  gained 
the  highest  possible  regard  of  his  associates  in 
the  Lyceum. 

*  In  May  and  June,  1828,  he  was  in  Philadelphia,  on  ex- 
change with  Stephen  R.  Smith.  We  have  no  account  of  his 
sermons,  excepting  one,  delivered  at  the  ordination  of  Mr. 
Fiske.     It  was  published. 


I04      Universalism  in  Philadelphia. 

As  to  clergymen,  Rev.  Asher  Moore  came  out 
from  the  Lombard  St.  Church  in  the  spring  of 
1832,  which  was  two  years  before  the  earhest 
of  the  organizations  referred  to.  Rev.  John 
Perry,  Samuel  Ashton  and  John  H.  Gihon, 
began  the  ministry  in  1834  —  also  William 
West,  though  not  formally  a  member  of  the 
First  Institute,  1834.  Daniel  C.  Smith,  (of  the 
Second)  1835.  William  Fishbough,  1836.  James 
Gallager,  1838.' 

Some  of  these  have  gone  the  way  of  all  the 
earth  —  those  who  remain  have  passed  the  me- 
ridian of  life,  —  some  are  engaged  in  secular 
pursuits  —  and  all  are  scattered;  yet  I  often 
think  of  them,  as  they  were  in  that  hopeful  and 
helpful  day,  and  my  memory  is  refreshed  by  the 
dew  of  their  youth. 

—  Early  in  Dec,  1834,  Mr.  Fuller  proposed 
that  we  engage  the  use  of  the  Commissioners' 
Hall  in  Kensington,  for  a  series  of  propagand 
lectures  in  the  afternoon  of  Sundays.  This  was 
done,  with  a  large  attendance  from  the  beginning 
—  so  large,  indeed,  as  to  excite  hopes  of  what 
did  not  come  to  pass  —  as  may  be  seen  by  this 
memorandum  in  the  N.  Y.  Cliristian  Messenger 
of  Jan.  17,  1835: 

"  Our  meetings  ....  continue  to  attract  overflowing 
congregations.  ...  It  is  probable  there  will  be  a  Univer- 
salist  Church  in  Kensington  in  a  year  or  two." 

The  interest  was  kept  up  and  intensified  by 


Universalis77i  in  Philadelphia.      105 

the  open  endeavors  of  the  dominant  clergy  to 
hold  the  people  in  check  —  endeavors  answered 
by  speech  and  by  printed  reviews.  It  could, 
however,  hardly  be  expected  that  the  stated  pas- 
tors should  long  persist  in  this  missionary  field, 
especially  as  the  brightening  prospects  of  the 
erection  of  a  meeting-house,  in  that  district, 
gradually  faded  away. 

—  We  tried  it  afterwards  in  a  Hall  at  the  cor- 
ner of  Race  and  Thirteenth,  but  with  no  endur- 
ing prophecy  of  success. 

In  another  part  of  this  history  I  gave  a  brief 
account  of  the  Berean  Society  of  182 1.  In  the 
same  spirit,  and  in  the  same  Hall,  a  meeting  for 
discussion  of  the  same  subject,  was  organized  in 
1836,  commencing  on  Friday  evening,  March  25, 
and  continuing  weekly. 

A  number  of  lay-disputants  on  the  anti-Uni- 
versalist  side  took  part,  and  on  the  fifth  evening, 
April  22,  Rev.  William  L.  McCalla  appeared  in 
the  arena  of  argument.  He  and  I  came  specially 
into  opposition,  and  after  the  meeting  adjourned, 
we  entered  into  preliminaries  for  a  regular  dis- 
cussion. Arrangements  were  completed  and 
signed  the  next  day,  and  on  the  following  Mon- 
day evening  we  stood  face  to  face  in  the  pulpit 
of  the  Callowhill  St.  Church. 

In  the  discussion  between  Kneeland  and 
McCalla  in  1824,  there  was  provision  for  three 
moderators,  but  in  the  arrangements  between  us 


io6      Uiiiversalism  in  PJiiladclpJiia. 

Mr.  McCalla  insisted  (and  I  did  not  object)  that 
each  party  to  the  debate  should  be  the  sole  judge 
of  the  relevancy  of  his  own  arguments  —  which 
rendered  a  moderator  necessary  only  to  see  that 
each  party  had  his  appointed  opportunity  and 
time,  and  to  preserve  order  in  the  assembly.  As 
our  presiding  officer  we  agreed  upon  Elijah  Dal- 
lett,  then  junior,  and  long  since  crowned  with 
the  hoary  head.  Mr.  McCalla  further  stipulated 
that  the  interview  should  be  continued  "  until 
both  parties  shall  be  satisfied." 

The  discussion  continued  five  weeks,  four 
evenings  in  each  week  —  at  the  end  of  which 
time  Mr.  McCalla  withdrew.  Of  the  merits  of 
the  debate,  and  which  of  us  had  the  disadvan- 
tage of  the  other,  it  becomes  not  me  to  write. 
I  can  however  affirm  that  it  was  a  fierce  conflict, 
and  I  doubt  not  that  when  we  meet  in  the  great 
hereafter,  we  shall  mutually  acknowledge  that 
we  might  have  been  more  religious  in  the  exhi- 
bitions of  our  zeal. 

In  Dec,  1837,  a  Convention  for  a  reform  of 
the  Constitution  of  Pennsylvania,  met  in  Phila- 
delphia. There  was  one  item  in  which  Univer- 
salists  felt  specially  interested,  and  they  presented 
it  in  a  memorial,  the  argument  of  which  could 
not  be  adversely  answered. 

That  memorial,  after  naming  the  States  the 
Constitutions  of  which  "  cither  do  not  contain 
or  expressly  forbid   the   establishment  of  any 


Universalisin  in  PJiiladelphia.      107 

religious  test  whatever,"  mentioned  the  States 
which  contained  some  sort  of  rehgious  test,  with 
specifications,  and  then  condensed  the  argu- 
ment against  any  rehgious  test  whatever,  as 
follows : 

"  Because  ours  is  a  government  instituted  for  the  pro- 
tection of  the  civil  and  rehgious  rights  of  every  citizen, 
without  regard  to  sect  or  party  :  Because  the  civil  and 
religious  rights  of  some  citizens  of  the  Commonwealth 
must  be  affected  and  abridged  by  any  religious  test 
whatever:  Because  the  argument  which  would  justify 
one  religious  test  would  justify  another,  and  we  know 
not  to  what  disastrous  results  the  adoption  of  the  princi- 
ple would  lead :  Because  any  religious  test  whatever  is 
virtually  a  creed,  and  as  such  is  at  war  with  the  sacred 
rights  of  conscience,  the  inviolability  of  which  is  guar- 
anteed by  the  spirit  of  our  republican  institutions  :  Be- 
cause on  the  same  principle  that  a  religious  test  may  be 
instituted,  church  and  state  may  be  united,  and  a  gov- 
ernment religion  established  :  Because  any  religious  test 
whatever  is  in  effect  a  bounty  on  hypocrisy ;  and  in  our 
judgment  no  government  should  present  to  any  citizen 
any  inducement  to  profess  religious  opinions  which  he 
does  not  conscientiously  believe :  Because  the  mere  pro- 
fession of  any  religious  opinions  whatever,  does  not  ne- 
cessarily imply  that  an  individual  can  abide  the  judicious 
political  test,  Is  he  honest  ?  is  he  capable  ?  And  because 
a  citizen  who  is  ineligible  to  office  in  any  State  the  Con- 
stitution of  which  contains  a  religious  test,  is  neverthe- 
less eligible  to  the  high  station  of  President  of  the  United 
States." 

That  memorial  was  largely  signed,  and  only 
two  persons  to  whom  I  presented  it  refused  :  one 
of  them  a  Roman  Catholic  priest  and  the  other 
a  leading  Quaker  of  the  heterodox  section.     I 


io8      Universalism  in  Philadelphia. 

had  been  recommended  to  them  both  as  hberal 
men  —  men  who  had  not  forgotten  that  Roman 
CathoHcs  and  Friends  had  been  oppressed  and 
persecuted  by  authority  of  rehgious  tests ! 

In  all  this  movement  we  might  have  been 
benefited  by  the  counsel  of  my  sage  political 
friend.  We  failed  in  our  application  because 
we  asked  too  much  on  the  face  of  it.  Had  we 
prayed,  merely,  that  the  Constitution  of  Penn- 
sylvania might  be  made  to  conform  to  the  Con- 
stitution of  the  United  States,  in  debarring  a 
religious  test,  we  might  have  succeeded;  but 
we  petitioned  for  a  specific  declaration  that 
"The  civil  rights,  privileges  or  capacities  of  any 
citizen,  shall  be  in  no  way  affected,  diminished 
or  enlarged,  merely  on  account  of  his  religious 
opinions."  This  was  more  than  the  piety  of  the 
Commonwealth  could  bear ! 

The  proposed  amendment  was  set  aside  by 
an  overwhelming  majority,  and  the  Constitution 
of  Pennsylvania  (as  in  1790)  still  announces, 
grammatically,  that  we  are  a  nation  of  Atheists 
and  disbelievers  in  future  retribution,  yet  so  lib- 
eral withal,  that  "  No  person  who  acknowledges 
the  being  of  a  God  and  a  future  state  of  rewards 
and  punishment,  shall,  on  account  of  his  reli- 
gious sentiments,  be  disqualified  to  hold  any 
office  or  place  of  trust  and  profit  under  this 
Commonwealth." 

We  know  what  the  paragraph  was  meant  to 
declare,  but  as  to  holding  office  it  has  always 


Universalism  in  Philadelphia.      109 

been  a  dead  letter.  The  only  accruing  mis- 
chief ever  known  was  in  a  construction  of  the 
Common  Law  affecting  witnesses ;  but  even  the 
Common  Law  on  this  matter  has  also  long  been 
practically  cancelled.  Any  lawyer  now  making 
this  pretext  for  rejection  of  any  witness,  or  any 
judge  permitting  it,  would  be  frowned  into  ob- 
scurity. Competency  to  testify  is  one  thing : 
credibility  as  a  witness  is  another.  This  is  the 
whole  question,  as  always  held  by  Universalists 
—  a  position  everywhere  conceded  by  the  most 
learned  jurists  of  the  world,  even  where  the 
witness  has  everything  at  stake. 

When  I  said  respecting  Mr.  Fuller  that  his 
special  drawing  was  to  the  Philadelphia  Ly- 
ceum, I  did  not  mean  that  he  so  far  preferred  it 
as  to  neglect  any  of  his  religious  duties.  The 
meetings  of  that  company  were  held  on  Satur- 
day afternoons ;  and  he  would  promptly  have 
renounced  any  times  or  seasons  that  would  keep 
him  away  from  any  regular  or  appointed  gather- 
ing of  Universalists.  And  the  same  was  true 
of  his  co-worker. 

There  was  one  exception  —  one  which,  I  be- 
lieve, belongs  to  this  history.  I  allude  to  the 
first  series  of  lectures,  delivered  in  Jan.,  1839,  ^Y 
George  Combe. 

Was  it  not  a  remarkable  fact  that  only  three 
clergymen  attended  them  ?  —  namely.  Elder 
Frederick  Plummer,  of  the  Christ-ian  order,  and 


no      Universalism  in  Philadelphia. 

the  pastors  of  the  two  Universalist  Churches. 
The  distinguished  lecturer  acknowledged  the 
honorable  singularity  of  our  attendance,  and  we 
had  the  pleasure  of  making  his  personal  ac- 
quaintance. 

Considering  phrenology  as  simply  the  basis 
of  a  system  of  mental  and  moral  philosophy,  it 
has  been  of  incalculable  service  to  the  cause  of 
Universalism.  What  men  are  constitutionally, 
and  by  inward  necessity  —  what  they  may  be- 
come by  an  outward  necessity — what  they  may 
become  in  the  line  of  free-will,  rising  into  the 
free-will  of  God,  —  these  far-reaching  questions, 
with  their  lessons  of  charity  and  devotion,  have 
brought  multitudes  of  thinking  people  out  of 
darkness  into  marvellous  light,  and  have  settled 
the  claims  of  a  religious  morality  in  this :  "  He 
hath  showed  thee,  O  man,  what  is  good ;  and 
what  doth  the  Lord  require  of  thee,  but  to  do 
justly,  to  love  mercy,  and  to  walk  humbly  with 
thy  God." 


CHAPTER  V. 

Second  Church— Death  of  Rev.  S.  W,  Fuller— Rev.  T.  D.  Cook 

—  Rev.  L.  B.  Mason  —  Rev.  C.  C.  Burr  —  Church  closed 

—  Rev.  A.  B.  Grosh— Rev.  N.  Doolittle  — Sale  of  Cal- 
lowhill  St.  Church  —  Eighth  St.  Church  — Rev.  R.  Eddy  — 
Removal  of  a  dead  Brother  —  Monument — Several  Pastors 

—  Rev.  M.  Ballou  re-settled  — Sale  of  Eighth  St.  Church  — 
Germania  Hall  —  New  Church  —  Kensington  —  Native 
American  War  —  Church  in  Trouble  —  Spiritualism  —  First 
Church — End  of  the  World  —  Lectures  —  Rev.  Mr.  Coval  — 
Church  of  the  Messiah  —  Rev.  Dr.  Brooks  —  Roman  Cath- 
olic Controversy  —  Rev.  G.  Collins  —  Liturgy  —  A  Great 
Scheme  —  Rev.  R.  Eddy  —  Rev.  H.  C.  Leonard — Fidelity. 

DATING  July,  1839,  Mr.  Thomas  resigned 
the  pastoral  charge  of  the  First  Church, 
in  Lombard  Street,  after  a  ministry  of  nearly  ten 
years,  and  was  succeeded  by  Rev.  Asher  Moore 
in  April,  1840. 

THE   SECOND    CHURCH. 

At  this  date.  Rev.  S.  W.  Fuller  was  evidently 
passing  away,  and  in  little  more  than  six  weeks 
there  was  a  crowded  funereal  assembly  in  the 
church  in  Callowhill  Street. 

It  was  commented  upon  then,  and  has  since 
been  mentioned  as  a  fitting  close  of  the  good 
man's  life,  that  when,  on  the  Saturday  evening 
preceding  his  decease,  a  brother  minister  said  to 
him,  "  I  fear  I  shall  never  see  you  again  alive ; 

III 


112      Univei^salism  in  Philadelphia. 

I  am  to  preach  to  your  people  to-morrow : 
What  shall  I  say  to  them  ?  " 

"  Tell  them,"  said  the  dying  Christian,  "  that 
I  shall  undoubtedly  die  believing  all  that  I  have 
ever  preached  to  them." 

Before  the  message  was  delivered,  and  in  the 
serene  light  of  Sunday  morning,  he  exclaimed, 
"Bless  the  Lord,  O  my  soul!"  and  passed 
through  the  gates  of  day.  May  17,  1840,  in  the 
thirty-seventh  year  of  his  age, 

A  Memoir,  written  by  Rev.  A.  Moore,  includ- 
ing a  few  of  his  writings,  (far  from  being  his 
best,  as  witness  his  many  contributions  to  the 
Messenger  and  the  Union^  was  published  soon 
after  his  decease,  and  a  monument  was  erected 
oyer  his  remains  in  front  of  the  church,  by  the 
ready  liberality  of  his  parishioners.  I  always 
felt  grateful  to  Thomas  Benson,  a  long  time  the 
sexton,  for  his  care  of  the  spot.  For  several 
years,  during  the  entire  season  of  green  and 
bloom,  he  trained  climbing  vines  over  the  me- 
morial stone. 

For  six  months  next  following  Mr.  Fuller's 
decease,  the  Society  was  content  with  a  series 
of  supplies,  chiefly  by  Mr.  Perry  and  Mr.  Gihon, 
who  had  officiated  during  the  illness  of  the  late 
pastor.  These  clergymen,  having  for  several 
years  been  located,  the  former  in  Reading,  the 
latter  in  New  England  and  more  recently  in 
I  lightstown,  N.  J.,  had  returned  to  Philadelphia 
and  engaged  in  the  printing-business,  separately, 


Universalism  in  PJdladelphia.      1 1 3 

with  a  reservation  of  interest  in  the  cause  of 
Universahsm  as  preachers. 

From  the  close  of  Nov.,  1840  to  the  close  of 
1843,  Rev.  T.  D.  Cook  was  pastor  of  the  Second 
Church.  Then  came  supplies.  Early  in  March, 
1 8/^4,  there  was  a  temporary  arrangement  with 
Rev.  L.  B.  Mason.  This  ceased  in  June.  Rev. 
A.  B.  Grosh  officiated  in  July  and  August.  Other 
ministers  followed,  each  for  a  Sunday  or  two, — 
and  Rev.  C.  C.  Burr  took  ministerial  charge  Jan. 
I,  1845.  He  had  neither  fitness  nor  taste  for  the 
duties  of  pastoral  life,  but  so  popular  were  his 
talents  as  a  public  speaker,  that  his  large  meet- 
ing-house was  filled,  often  to  overflowing,  during 
his  entire  term  of  service. 

He  continued  until  the  close  of  1847,  —  and 
then  there  was  no  pastor  for  the  space  of  two 
years.  During  the  first  nine  months  of  this 
period  there  were  supplies :  During  the  ensuing 
fifteen  months  the  meeting-house  was  closed, 
and  silent  as  a  tomb.  The  multitudes  gathered 
by  eloquence,  were  scattered  —  illustrating  the 
distinction  between  a  congregation  and  a  church 
—  also,  perhaps,  between  an  inward  power  and 
an  outward  force.  Debt  had  accumulated,  and 
there  seemed  little  prospect  of  redemption  and 
revival. 

Nevertheless  a  strong  rally  of  friends  cleared 
off  everything  excepting  the  permanent  incum- 
brance, and  Rev.  A.  B.  Grosh  became  pastor 
in  the  close  of  1849.     Considering  the  circum- 


114      Universalism  in  Philadelphia. 

stances,  the  connection  was  prosperous,  but  Mr. 
Grosh  yearned  for  a  settlement  of  less  embar- 
rassment, and  retired  in  the  autumn  of  185 1. 

He  was  followed  by  Rev.  Nelson  Doolittle, 
during  whose  administration,  namely,  in  Feb., 
1854,  the  Callowhill  Street  property  was  sold, 
and  thus  passed  away  from  the  hands  of  our 
people  after  a  church-history  of  thirty  years. 
The  close  proximity  of  market-houses  and  of 
saloons  of  an  undesirable  sort,  prompted  re- 
moval from  the  neighborhood. 

The  Committee  having  the  matter  in  charge 
bought  a  church  on  Eighth  Street  north  of 
Noble,  May  18,  1854,  and  thither  the  congrega- 
tion removed. 

April  I,  1855,  Rev.  Richard  Eddy  became 
pastor  of  the  church.  One  at  least  of  the  inci- 
dents of  our  intercourse,  belonging,  too,  to  this 
history,  will  never  fade  from  his  memory,  nor 
from  mine.  I  refer  to  the  removal  of  the 
remains  of  Rev.  Savillion  W.  Fuller,  who,  as 
before  mentioned,  was  buried  in  front  of  the 
church  in  Callowhill  Street.  The  plan  of  the 
purchaser  required  the  erasure  of  all  marks  of 
burials.  The  monument  to  Mr.  Fuller  was 
thrown  aside  among  the  rubbish,  and  when  re- 
covered was  somewhat  broken.  It  was  stored 
in  a  marble  yard,  with  a  view  to  having  it  recut, 
but,  singularly  enough,  it  was  mislaid  and  lost. 

The  mortal  vestment  of  our  brother,  lying 
deep,  was  not  disturbed  at  the  time  of  the  sale 


Universalism  in  PJdladelphia.      1 1 5 

of  the  property.  Over  the  spot,  without  thought 
of  what  was  beneath,  multitudes  of  visitors  to 
the  theatre  *  tramped  six  evenings  or  nights  of 
the  week,  and  the  Lord's  Day  was  silent,  with  a 
constant  rebuke  by  the  once  eloquent  and  now 
dumb  lips  lying  there.  A  few  friends  resolved 
that  even  the  dust  should  be  taken  away  and  put 
to  rest  in  a  more  befitting  place.  There  was  a  lim- 
itation of  hours  for  the  accomplishment  of  this 
purpose.  The  theatre  on  Saturday  night  sel- 
dom closed  until  twelve,  and  it  was  desirable 
that  all  should  be  over  by  an  early  hour  on  Sun- 
day morning. 

The  men  engaged  found  difficult  digging,  and 
when  they  reached  the  well-known  depth,  all 
work  was  stopped  by  a  large  blue  flag-stone,  cov- 
ering and  over-lapping  the  coffin.  There  was 
not  time  to  begin  the  excavation  anew  from  the 
top,  and  so  by  means  of  sledge-hammers,  the 
stone  was  broken,  and  the  coffin  sufficiently 
opened  to  allow  removal  of  all  that  was  there, 
entombed.  Nearly  everything  had  perished  — 
all  indeed  but  the  larger  bones  and  the  large 
skull  of  the  departed  saint.  These  were  care- 
fully handed  to  the  brother-ministers,  reverently 
placed,  together  with  the  dust,  in  a  box  prepared 

*  Other  churches  in  Philadelphia  had  (or  have)  been  trans- 
formed into  theatres.  The  Presbyterian  Church  in  Seventh 
below  Arch.  The  Covenanters'  Church  in  Eleventh  near 
Chestnut.  The  people  of  St.  James'  Episcopal  Church  tore 
down  the  building  before  they  gave  possession  of  the  lot,  to 
shut  out  the  possibility  of  ignoble  use. 


1 1 6      Universalism  in  Philadelphia. 

for  their  reception,  and  removed  to  the  Odd  Fel- 
lows' Cemetery,  in  the  cold  gray  starlight  of 
that  solemn  Sabbath  morning. 

This  earth-history  was  completed  in  1869.  I 
record  it  with  a  blessing  on  the  memory  of  Miss 
Maria  Sauerman,  who  obtained  a  number  of 
contributions  towards  defraying  the  expenses 
of  a  Fuller  Monument,  and  during  her  last  ill- 
ness charged  Rev.  James  Shrigley  to  take  the 
subscription  in  hand  and  complete  the  under- 
taking. In  conjunction  with  Mr.  Charles  Otto 
he  faithfully  executed  the  trust;  and  whoso 
may  be  wandering  in  that  cemetery,  will  be  at- 
tracted by  a  beautiful  marble  monument  on  the 
main  avenue,  bearing  an  inscription  in  honor  of 
our  departed  brother. 

On  the  top  of  the  foot-stone  is  an  open  Bible, 
with  a  leaf  turned  down  at  the  words,  "  In  Christ 
shall  all  be  made  alive,"  a  cross  lying  upon  the 
page.  How  expressive  of  what  had  long  been 
a  lamp  to  his  feet  and  a  light  to  his  path ! 

Nov.  I,  1856,  Mr.  Eddy  resigned  his  pastorate 
in  the  Eighth  St.  Church,  and  removed  to 
Canton,  N.  Y.,  the  seat  of  St.  Lawrence  Univer- 
sity, where,  it  was  thought,  he  would  be  emi- 
nently useful.  But  the  War  of  the  Rebellion 
soon  found  him  in  the  field  as  a  Chaplain  in  the 
Army  of  the  Republic. 

—  From  this  point  onward  I  have  only  a  few 
incidents  of  special  interest  to  narrate  in  refer- 
ence to  the  Second  Church,  and  its  pastors: 


Universalism  in  Philadelphia.     1 1 7 

May  I,  1857  to        May  9,  1859,       Rev.  M.  Ballou. 
Summer  of  1859  to  summer  of  1863,  Rev.  B.  M.  Tillotson. 
August  16,  1863  to  May  20,  1866,      Rev.  J.  T.  Goodrich. 

Nov.  I,  1866,  Rev.  M.  Ballou  was  recalled 
and  re-settled  —  permanently,  we  trust.  The 
old  love  was  rekindled  —  indeed  had  not  died 
out.  There  was  however  a  restlessness  in  the 
congregation  :  "  Like  the  Presbyterians  and  the 
Methodists,  our  predecessors,  we  should  be  glad 
to  sell  the  Eighth  St.  Church,  and  'go  up  town.' " 

The  property  was  sold  in  Aug.,  1870,  and  the 
congregation  immediately  removed  to  Germania 
Hall,  at  the  junction  of  Seventeenth  and  Poplar, 
where  worship  was  statedly  held  until  the  dedica- 
tion of  a  new  and  very  elegant  church  in  Master 
Street  west  of  Sixteenth,  April  3,  1872,  to  be 
known  as  the  Church  of  the  Restoration. 

THE   THIRD    CHURCH. 

The  propagand  lectures  of  Rev.  S.  W.  Fuller 
and  his  co-worker,  in  Kensington  Commis- 
sioners' Hall  in  1835-36,  made  no  visible  per- 
manent impression.  Doubtless  there  was  a  si- 
lent leavening  influence,  but  the  effectual  stir 
must  be  dated  in  i840-'4i  under  the  ministry 
of  the  then  resident  preachers. 

A  Baptist  clergyman  tried  his  hand  at  de- 
structive opposition,  and  was  keenly  reviewed, 
first  in  speech  and  then  in  print.*     A  subscrip- 

*"  A  Sermon  against  the  doctrine  of  Universalism  delivered 
Jan.  22,  1841,  by  Rev.  M.  Ketcham."  Reviewed  by  John  H. 
Gihon. 


1 1 8      Universalism  in  Philadelphia. 

tlon  was  forthwith  opened  for  the  erection  of  a 
meeting-house.  A  lot  was  obtained  in  Phoenix 
Street  at  a  ground-rent  equivalent  to  ;^I400  free- 
hold purchase,  and  earnest  efforts  were  made  to 
build  in  a  creditable  manner  —  members  of  the 
First  and  the  Second  Churches,  especially  of  the 
First  Church,  contributing  liberally.  On  Sun- 
day afternoon,  July  25,  1841,  the  house  (of  the 
Lord,  it  was  hoped)  was  dedicated.  Two  weeks 
later.  Rev.  John  Perry  was  installed  as  pastor. 
Meanwhile,  Mr.  George  L.  Lumsden,  late  of 
Virginia,  entered  the  ministry. 

Mr.  Gihon  succeeded  Mr.  Perry,  Oct.  9,  1843, 
and  continued  until  the  spring  of  1844  —  at 
which  time  Rev.  Martin  Roberts  received  a 
letter  of  fellowship  in  our  order. 

The  era  was  certainly  unpropitious  for  any 
growth  in  either  numbers  or  grace,  by  reason 
of  a  violent  seething  of  political  elements  in 
Philadelphia ;  and  a  difficulty  was  then  gener- 
ated which  finally  destroyed  the  organization 
in  Kensington.  Not  as  having  anything  to  do 
with  the  terrible  scenes  which  followed  —  riots, 
burning,  blood  —  but  as  men  prominent  in  de- 
bate and  influence,  I  find  the  names  of  two  of 
our  clergymen,  pastor  and  ex-pastor  of  the 
church  in  Kensington. 

It  is  not  difficult  to  imagine  the  effect  of  the 
warfare  upon  their  position  and  upon  our  com- 
mon cause.  The  antagonism  was  triangular : 
Democrats,  Whigs,   and  Native  Americans. — 


Universalism  in  Philadelphia.      1 1 9 

Each  of  these  parties  had  representative  men  in 
most  of  the  churches,  and  the  old  saying  was 
repeated,  "A  man's  foes  shall  be  they  of  his  own 
household."  Could  anything  but  religious  lapse 
and  alienation  be  the  result  of  such  political  con- 
flict, in  the  heart  or  even  the  margin  of  the 
sanctuary  ? 

Mr.  Perry  withdrew  from  the  ministry  in 
May,  1844.*  He  controlled  a  job-printing  office, 
and  found  it  to  be  to  his  business  advantage  to 
mingle  socially  with  men  who  sought  honor  or 
emolument  in  politics.  To  a  man  of  his  genial, 
impressible  spirit,  this  was  a  perilous  calling ; 
and  when  (May  ii,  1855)  I  closed  his  eyes,  and 
when  I  spoke  fitting  words  at  his  burial,  I 
mourned  that  a  man  of  his  generous,  noble  na- 
ture, bringing  so  much  of  sunshine  and  flowers 
into  both  pulpit  and  parlor,  should  have  been 
drawn  into  melancholy  experience  by  the  asso- 
ciations of  party-political  life. 

From  1844  onward  there  were  numerous 
preachers  and  pastors  in  the  Kensington  Church, 
including  Rev.  T.  Fiske  for  fifteen  months.  I 
have  collected  and  collated  all  the  facts  and 
dates,  but  there  can  be  no  value  in  rehearsing 
the  details  of  the  story.  —  In  the  spring  of  1848 
Rev.  T.  J.  Carney  was  there,  and  so  strong  was 
"  hope  against  hope,"  that  he  was  ordained  June 
14,  but  the  promise  wilted  in  July.     Under  the 

*  Mr.  Gihon  withdrew  from  the  ministiy  and  formally  re- 
signed his  fellowship  in  Nov.,  1847. 


I20      Universalism  in  Philadelphia. 

generous  labors  of  Rev.  J.  W.  McMaster  and 
Mr.  Charles  W.  Tomlinson,  and  some  outside 
money-help,  the  floating  debt  was  cancelled. 
In  1850,  the  two  resident  pastors  proffered  to 
preach  on  Sunday  afternoons  alternately,  but 
acceptance  was  linked  with  conditions  so  offen- 
sive as  to  debar  the  arrangement.  And  so, 
night  coming  on,  the  church  was  rented  to  the 
Presbyterians. 

After  awhile  there  were  indications  of  awak- 
ening—  whether  at  midnight,  or  at  the  cock- 
crowing,  or  in  the  morning,  I  must  not  decide  ; 
but  Spiritualism  offered  milk  and  honey  (and 
some  amusement)  without  money  and  without 
price.  Members  of  "  the  circle  "  were  hurriedly 
elected  into  membership  with  "  the  church,"  se- 
curing a  majority —  and  shortly  the  front  pews 
of  the  middle  aisle  were  removed  —  the  altar,  too, 
I  believe  —  to  allow  opportunity  for  table-tipping 
and  other  ministries  of  the  new  gospel. 

A  few  years  afterwards  there  was  a  settling 
down  into  more  sensible  and  sober  experiences, 
but  that  temple  is  no  longer  numbered  in  the 
Universalist  organization,  nor  is  the  Society  in 
its  fellowship. 

THE   FIRST   CHURCH. 

The  years  i840-'44  seem  to  have  been  an  era 
of  peculiar  activity  and  prosperity  among  the 
Universalists  of  Philadelphia,  the  First  Church 
being  certainly  in  the  lead.     Besides  the  items 


Unwei'saiisiJt  in  PJdladelpJiia.      121 

already  noticed,  a  publishing  house  was  estab- 
hshed  —  the  work  and  responsibihty  being  with 
Gihon,  Fairchild  &  Co.,  while  the  people  were 
alike  the  patrons  and  the  beneficiaries.  At  the 
first  meeting  there  was  an  enrolment  of  one  hun- 
dred and  thirteen  persons  as  members  of  the 
Association,  and  twice  as  many  were  soon  added. 
Each  contributed  an  annual  sum,  and  was  en- 
titled to  books  and  pamphlets  at  the  cost  of  pub- 
lication. 

This  arrangement  secured  or  promoted  large 
editions  of  tracts,  which  were  distributed  with 
a  liberal  hand.  A  book  expository  of  Univer- 
salism,  by  Rev.  Mr.  Moore,  was  issued.  An 
edition  was  published  in  cheap,  good  style,  of 
a  number  of  Universalist  books,  ancient  and 
recent.* 

Additional  to  the  work  in  Kensington,  a 
preaching  station  was  set  up  in  a  Hall  at  the 
corner  of  Market  and  (now)  Seventeenth,  which 
was  opened  for  religious  worship,  Nov.  7,  1841. 
Services  were  held  regularly,  morning  and  even- 
ing—  these  gatherings  resulting  in  the  organiza- 
tion of  the  Fourth  Universalist  Society,  June  3, 

*  Winchester's  Dialogues  —  Petitpierre  on  Divine  Goodness 

—  Matt.  xxiv.  and  xxv.  by  Rev.  Hosea  Ballou  2d  —  Smith  on 
Divine  Government  —  Relly's  Union  —  Jeremy  White  on  Uni- 
versal Restoration  —  Winchester's  Review  of  Paine  —  Sieg- 
volk's  Everlasting  Gospel  —  Streeter's  Familiar  Conversations 

—  Fernald's  Universalism  against  Partialism  —  Opinions  and 
Phraseology  of  the  Jews  concerning  the  Future  State,  by  Rev. 
H.  Ballou  2d. 


122      Uiiiversalisni  in  Philadelphia. 

1842.  In  the  early  part  of  December,  the  sta- 
tion was  removed  to  a  Hall  at  the  corner  of 
Thirteenth  and  Race  —  about  which  time,  Mr. 
Charles  S.  Bailey  entered  the  ministry  with 
large  promise.* 

It  was  "  a  short  millennium  "  of  religious  ex- 
citement all  over  the  land,  traceable  to  the  theory 
of  Mr.  William  Miller,  affirming  the  burning-up 
of  the  world  in  1843.  He  was  probably  as  sin- 
cere as  fanatics  usually  are,  but  it  was  both 
amusing  and  melancholy  to  see  how  he  man- 
aged, by  addition  when  it  suited,  by  subtraction 
when  that  appeared  more  profitable,  to  work 
away  among  the  "  times  and  the  half  times  "  of 
Daniel,  the  days-for-years  of  Ezekiel,  and  the 
number  of  the  beast,  and  the  thousand  years 
and  two-and-forty  months  of  the  Apocalypse, 
and  make  every  calculation  end  with  the  coming 
of  the  world  to  an  end  in  1843.  He  assumed, 
what  the  multitudes  have  always  held,  and  what 
the  clergy  would  fain  have  them  hold,  that 
the    universe    is    some  time  to  perish  by  fire ; 

*  Forasmuch  as  many  may  recall  him  as  having  fallen  from 
grace,  I  would  fain  lift  his  memory  out  of  darkness.  Sensible 
of  his  errors,  he  hid  himself  from  a  great  world  which  he  had 
abilities  to  adorn,  and  engaged  as  a  teacher  of  a  school,  I  be- 
lieve, in  Columbus,  N.  Y.  After  some  time,  and  in  an  emer- 
gency, he  was  pressed  to  officiate  at  a  funeral,  which  he  did  to 
great  acceptance ;  and  then  he  was  urged  to  resume  the  min- 
istry, statedly.  He  continued  in  this  useful,  humble  sphere  for 
several  years,  in  central  New  York,  and  departed  this  life  in 
Aug.,  1859,  leaving  a  good  name  in  the  acknowledgments  of 
all  who  knew  him. 


Universalism  in  PJiiladelphia.      123 

and  thus,  by  the  ignorance  of  the  people  and 
the  help  of  the  pulpit,  he  wrought  many  into 
frenzy,  and  more  into  unbelief* 

The  Nazaj'ene  was  of  great  service  in  that  era 
of  commotion,  but  there  was  greater  value  in  the 
living  voice.  Is  it  anything  wonderful  that  our 
preachers  and  people  should  be  unconsciously 
touched  by  the  revival  of  religion,  in  a  rational 
interpretation,  or  that  they  should  be  inwardly 
enlightened  and  strengthened  to  fight  the  bat- 
tle of  the  Lord  ? 

Besides  the  four  places  of  stated  worship 
already  mentioned,  there  were  meetings  fre- 
quently on  Sunday  afternoon,  in  what  is  known 
as  The  Neck,  and  meetings  for  public  discussion 
in  the  Southwark  Commissioners'  Hall  on  v/eek- 
evenings. 

Rev.  Mr.  Coval,  a  Baptist  clerg^mian  in  South- 
wark, made,  as  he  thought,  an  overwhelming 
assault  upon  Universalism.  Text :  "  The  wrath 
of  God  is  revealed  from  heaven  against  all  un- 
godliness and  unrighteousness  of  men  who  hold 
the  truth  in  unrighteousness,"  Romans  i.  18. 
Sound  or  otherwise,  the  review  was  close  :  Did 
facts  warrant,  the  passage  might  possibly  be 
pushed  against  Universalists  on  the  score  of 
their  manner  of  life,  but  such  an  use  of  it  would 
be  an  admission  that  Universalism  is  true.  The 
text  is  not  against  men  generally,  but  against 

*  "  Analysis  and  Confutation  of  Miller's  Theoiy,"  by  Rev. 
Abel  C.  Thomas.     Reprinted  in  Philadelphia,  1843. 


124      Universalism  in  Philadelphia. 

men  who  hold  the  truth,  albeit  in  unrighteous- 
ness. If  you  affirm,  or  try  to  prove,  that  Uni- 
versaHsm  is  not  the  truth,  you  acknowledge  that 
the  passage  has  nothing  to  do  with  Universalists. 
Observe,  too,  that  the  judgment  is  not  against 
men,  but  against  the  unrighteousness  and  un- 
godliness of  men.  It  is  the  wrath  of  God  re- 
vealed from  heaven — that  is,  heavenly  wrath  — 
which  insures  the  salvation  of  the  sinner. 

—  Other  divines,  of  greater  or  less  repute, 
obeyed,  presumably,  their  sense  of  duty  in  con- 
tending against  Universalism,  and  sundry  revi- 
valists of  unscrupulous  renown,  were  brought 
(or  bought)  forward  in  the  Holy  War  —  each  in 
turn  receiving  the  reward  that  was  meet,  by 
speech  or  in  print. 

Nor  was  theology  all  that  was  thought  of 
In  the  winter  of  1842-43,  there  were  efforts  for 
the  furtherance  of  literature  and  science,  as 
auxiliaries  of  religious  aims.  A  course  of  lec- 
tures was  provided  for :  Three  on  the  Varieties 
of  the  Human  Race,  by  Dr.  Henry  S.  Patterson 
—  (alas  that  this  genial  son  of  genius,  whose 
rare  talents  and  acquirements  were  prophecies 
of  no  ordinary  renown,  should  perish  by  con- 
sumption in  the  dawn  of  his  powers  :)  Three  lec- 
tures on  Physiology,  by  Dr.  D.  F.  Condie,  whose 
competency  as  a  teacher  in  any  department  of  his 
profession  no  one  can  doubt :  Three  lectures  on 
Chemistry,  by  Dr.  Alfred  L.  Kennedy,  whose 
learning  and  energy  subdued  all  practical  hin- 


Universalism  in  Philadelphia.     125 

drances  and  made  him  the  controlHng  spirit  of 
the  Polytechnic  College; — and  lectures  on  As- 
tronomy, Geology,  and  Phrenology  by  less  dis- 
tinguished names,  completed  the  course. 

—  I  may  somewhat  err  in  the  chronological 
order  of  the  foregoing  events.  I  only  know- 
that  the  fervor  or  fever  of  controversy  gradually 
abated,  leaving  prostration  in  many  quarters. 
The  First  Church,  however,  kept  on  the  even 
tenor  of  its  way,  and  so  strong  seemed  the 
Second  Church,  that  no  one  would  have  be- 
lieved a  prophetic  assurance  of  the  end. 

—  In  the  spring  of  1 848,  after  a  pastorate  of 
eight  years  in  the  First  Church,  Mr.  Moore  re- 
signed and  removed,  and  was  succeeded  in  the 
location  by  Rev.  Abel  C.  Thomas,  June  i. 

Confessedly  the  prospect  was  not  promising. 
The  meeting-house  was  in  a  neglected  condition, 
not  because  of  any  lack  of  means  or  of  liberality 
in  the  congregation,  but  because  "removal  up- 
town "  had  been  more  than  talked  of  The 
church  in  Kensington  was  fast  passing  into  the 
land  of  dreams:  That  which  in  1842  was  con- 
secrated as  the  Fourth  Universalist  Society  had 
perished  long  ago :  And  the  Second  Church 
had  been  for  some  time  in  a  torpor  so  profound 
as  to  justify  suspicion  of  death.  —  Of  these  facts 
and  their  issues  I  have  already  written,  and  will 
now  pass  to  a  more  hopeful  memorandum. 


126      Unive7^salism  in  Philadelphia. 

CHURCH    OF   THE    MESSIAH. 

In  the  early  part  of  1850,  a  number  of  fam- 
ilies in  the  western  part  of  the  city,  or  desiring 
a  place  of  worship  in  that  direction,  withdrew 
from  the  First  Church  and  organized  a  new 
church,  entitled  the  Church  of  the  Messiah.  At 
first  they  met  for  public  worship  in  a  Hall  in 
the  Assembly  Buildings,  southwest  corner  of 
Chestnut  Street  and  Tenth.  —  Meanwhile  a  new 
church  was  being  erected  on  the  northeast 
corner  of  Locust  Street  and  Juniper.  The  ses- 
sion room  was  opened  for  public  worship  in 
March,  185 1.  The  building  was  dedicated  Nov. 
19,  185 1,  and  the  same  day  Rev.  Henry  Bacon 
was  installed  as  pastor. 

Mr.  Bacon  died  in  March,  1856,  and  in  July, 
1857,  was  succeeded  by  Rev.  I.  D.  Williamson, 
who  continued  until  the  spring  of  1861.  He 
was  followed  by  Rev.  L.  L.  Briggs,  who  re- 
signed the  pastoral  charge  in  Sept.,  1867.  Since 
Dec.  I,  1868,  Rev.  E.  G.  Brooks,  D.D.,  has  been 
the  pastor. 

This  is  the  order  of  pastorates,  and  these  are  the 
dates,  as  furnished  on  application.  It  will  how- 
ever be  seen  that  the  space  between  the  retire- 
ment of  one  pastor  and  the  settlement  of  another, 
is  not  set  down.  The  vacancies,  mostly,  were 
filled  by  Rev.  James  Shrigley,  and  Dr.  Brooks 
(who  was  attending  to  denominational  work  as 
General  Secretary  of  the  General  Convention) 


Universalism  in  Philadelphia.      127 

supplied  for  some  time  previously  to  his  election 
as  pastor. 

It  is  of  more  importance  to  record,  that  in 
1870,  as  a  Centenary  Offering,  the  Church  of  the 
Messiah  extinguished  its  entire  indebtedness  of 
about  thirteen  thousand  dollars. 

—  This  joyful  event  was  followed  if  not  cele- 
brated in  January  and  February,  1871,  by  the 
issue  of  a  pamphlet  of  forty-eight  large  octavo 
pages,  by  the  pastor,  consisting  of  "  Three  Ser- 
mons suggested  by  the  Death  of  Rev.  Albert 
Barnes."  The  first  was  in  memory  of  his  ability 
and  personal  worth :  The  second  rested  on  his 
avowal  of  the  horrors  of  his  creed :  The  third 
was  in  confirmation  of  his  argument  for  Univer- 
salism in  his  introduction  to  Butler's  Analogy. 
If  the  evangelical  eye  and  ear  were  open  to  such 
illustrations  as  these,  there  would  be  more  light 
and  more  comfort  in  the  truly  evangelical  heart. 

—  Nov.  10,  1850,  Rev.  John  Hughes,  Roman 
Catholic  Archbishop  of  N.  York,  delivered  and 
published  a  lecture  on  the  "  Decline  of  Protes- 
tantism, and  its  Cause"  —  to  which  Rev.  Joseph 
F.  Berg,  D.  D.,  replied  by  speech  and  in  print,  in 
the  close  of  the  same  month.  As  a  third  party, 
I  reviewed  them  both,  in  a  pamphlet  entitled  The 
Triangle.  Mr.  Berg  rejoined  in  what  he  termed 
"  The  Trapezium  "  —  which  was  answered  by  a 
"  Dissection  "  of  the  uncouth  symbol  of  his  ar- 
gument, —  and  this  ended  the  controversy. 


128      Universalism  in  Philadelphia. 

Mr.  Hughes  and  Mr.  Berg  agreed  in  affirming 
that  God  has  appointed  an  authoritative  tribunal 
on  earth,  as  a  guide  in  matters  of  rehgious  faith 
— but  Mr.  Hughes  affirmed,  and  Mr.  Berg  denied, 
that  the  Roman  CathoHc  Church  is  that  divinely- 
appointed  tribunal  and  guide. —  The  first  of  these 
positions  seems  to  have  been  seldom  denied  in 
the  Roman  Catholic  controversy.  Whenever 
touched  by  Protestants,  it  has  been  with  a  trem- 
bling hand  —  the  main  effort  having  been  to  pull 
down  and  destroy  the  second  —  whereas  the  root 
of  the  whole  matter  is  in  the  first  position. 
While  tliat  is  admitted  in  any  shape,  there  is 
little  more  than  beating  the  air  by  the  opponents 
of  Roman  Catholicism.  Once  grant  that  there 
is  an  authoritative  church  somewhere,  and  the 
advantage  is  obviously  with  the  Church  of  An- 
tiquity. 

Mr.  Berg,  having  admitted  a  church  of  au- 
thority, and  denying  the  claim  of  his  opponent, 
was  under  obligation  to  declare  what  and  where 
that  church  of  authority  is.  He  could  not  find 
rest  in  Luther  —  nor  in  others;  and  so,  after 
much  waste  of  words,  he  asserted  that  "  Paul 
was  the  first  Protestant,"  and  that  the  Church  of 
Authority  which  he  was  in  search  of,  was  "  the 
ideal  church,  the  Holy  Catholic  Church,  com- 
prising all  the  mystical  members  of  our  Lord 
Jesus  Christ!" 

It  was  pitiful  to  see  this  really  learned  man 
floundering  in  the  ditch  he  had  digged.     One 


Universalism  in  PhiladelpJiia.      129 

single  blow  of  the  Protestant  axe  cuts  the  tap- 
root of  the  Papacy :  There  is  no  church  of  au- 
thority anywhere ! 

—  In  January,  1851,  O.  A.  Brownson,  Esq., 
delivered  four  lectures  on  Roman  Catholicism 
and  Civilization  —  which  I  reviewed  by  speech 
and  in  print.  Mr.  Brownson,  insisting  on  a 
Church  of  Authority,  as  the  chief  element  in 
Civilization,  adopted  the  ground  of  Mr.  Hughes, 
that  nothing  "  can  be  more  natural  or  rational 
than  to  submit  our  reason  to  the  teaching  and 
guidance  that  God  himself  has  appointed"  — 
that  is,  provided  we  once  admit  the  fact  and  the 
where  of  such  a  church. 

It  would  nevertheless  seem  that  everything 
rests  at  last  upon  an  individual  fallible  judgment. 
Why  do  you  believe,  or  how  do  you  know  this 
or  that?  The  church  tells  me  so. —How  do 
you  know  that  the  church  has  told  you  the  truth  ? 
The  church  is  infallible.  —  And  when  the  rotten- 
ness is  further  probed.  How  do  you  know  that 
the  church  is  infallible  ?  —  there  is  a  bottomless 
chasm.  We  can  well  understand  how  the  man 
could  cross  the  gulf,  from  shifting  sand  to  solid 
ground,  if  only  we  knew  how  he  is  to  get  on  to 
the  bridge ! 

—  In  the  process  of  civilizing  savage  or  bar- 
barous hordes,  the  claim  is  asserted  of  a  divinely 
appointed  authority.  Let  that  be  conceded,  and 
the  work  is  fairly  begun,  continued  and  ended. 
The  principle  was  the  same  with  the  Pagan  Incas 
9 


130      Uiiiversalism  in  Philadelphia. 

of  Peru ;  and  I  have  been  amazed  to  see  how 
closely  Roman  Catholicism  and  Mohammedan- 
ism coincide  in  their  elements.  The  analogy  is 
complete.  In  the  divinity  of  asserted  authority 
—  in  denial  of  the  right  of  private  judgment  — 
in  the  devotion  of  the  people  to  priestly  rule  — 
in  the  consequent  difficulty  of  change  —  in  the 
restraints  of  a  religion  of  ritual  —  in  the  subjec- 
tion of  the  State  to  the  Church, — all  these  mark 
the  claims  of  Roman  Catholicism  as  an  agent 
of  civilization  —  and  in  these  respects  it  has  no 
pre-eminence  over  Mohammedanism.  — 

In  June,  1852,  Mr.  Thomas  and  his  family 
sailed  for  Europe,  returning  in  Sept.,  1853. 
During  his  absence  the  church  was  served  by 
Rev.  G.  Collins.  For  several  years  subsequently 
the  latter  was  a  book-seller  and  publisher  in 
Philadelphia  —  then  Chaplain  in  the  Army  of 
the  Republic.  He  is  now  a  Chaplain  in  the 
regular  Army  of  the  United  States,  and  is  sta- 
tioned in  Kansas. 

Freshened  by  travel,  the  pastor  returned  to 
his  duties  with  a  new  lease  of  life ;  but  as  he  ap- 
proaches the  close  of  this  History,  he  finds  little 
to  record  beyond  the  routine  of  a  city  pastor. 

—  That  our  work  in  Philadelphia  was  not 
wholly  of  the  controversial  order  might  safely 
be  presumed,  yet  there  were  plans  for  growth  in 
grace  and  in  knowledge  among  our  people,  out- 
side the  range  of  preacher-and-parish  duties,  and 
also  distinct  from  missionary  endeavor. 


Universalism  in  Philadelphia.       131 

The  idea  was  not  novel.  It  called  for  devout 
laymen  to  occupy  the  position  of  Lay  Readers, 
with  the  aid  of  a  Liturgy  and  a  succession  of 
original  sermons.  The  plan  commended  itself 
to  general  favor,  and  the  General  Convention 
appointed  a  committee  to  carry  it  into  effect. 
The  work  devolved  upon  the  Chairman,  and  is 
herein  mentioned  because  of  his  residence  in 
Philadelphia.* 

After  six  years'  use  of  the  Gospel  Liturgy  in 
the  Church,  I  am  persuaded  that  a  form  of  wor- 
ship in  w'^ich  the  people  have  vocal  part  is  of 
much  greater  value  than  the  offices  of  a  proxy- 
priest. 

—  During  this  endeavor  for  the  furtherance 
of  Universalism,  there  was  a  remarkable  effort 
for  the  furtherance  of  "  evangelical  religion  "  by 
men  distinguished  in  the  churches  for  both  piety 
and  liberality.  It  was  a  scheme  for  accumulat- 
ing an  immense  "  Sabbath  School  Charity  Fund," 
reckoning  indeed  by  millions.  As  one  of  the 
inducements  to  contribute,  a  certificate  was 
printed,  with  the  title  "American  Systematic 
Beneficent  Society,  auxiliary  to  every  benevo- 

*The  Gospel  Liturgy :  A  Prayer-Book  for  Churches,  Con- 
gregations and  Families.  Prepared  by  direction  of  the  Gen- 
eral Convention  of  Universalists.     Philadelphia,  1857. 

The  Christian  Helper;  or  Gospel  Sermons  for  Congregations 
and  Families.  Issued  by  direction,  &c.  Phil.,  1857.  The 
sermons,  twenty-six  in  number,  were  by  different  preachers. 
A  second  and  third  volume  were  published  in  Boston,  in  other 
editorial  charge. 


132       Universalism  {71  Philadelphia. 

lent  institution  in  the  land,"  this  certificate  being 
the  issue  of  a  "  One  hundred  per  cent,  stock,"  in 
shares  —  the  whole  being  printed  in  the  forms 
of  a  regular  business  transaction.  And  this  was 
the  persuasive : 

"  Stockholders  are  guaranteed  to  receive  one  hundred 
times  as  much  as  they  put  in,  Matt.  xix.  29.  Those 
who  continue  to  pay  into  the  Fund  as  much  as  six  cents 
a  week,  for  three  years  in  succession,  to  be  Life  Mem- 
bers of  the  American  Systematic  Beneficent  Society. 
Those  who  do  this  for  six  years  to  be  Honorary  Man- 
agers for  Life.  Those  who  do  this  for  ten  years  to  be 
Honorary  Vice-Presidents  for  Life.  Those  who  do  this 
(from  love  to  Christ)  while  they  live,  will  have  a  free 
admission,  through  the  gates,  into  the  Heavenly  City,  a 
snow-white  Robe,  a  heavenly  Harp,  a  crown  of  gold, 
and  a  seat  at  the  right  hand  of  the  final  Judge." 

This  certificate  (with  a  blank  for  the  name  of 
the  investing  possessor,)  was  avouched  by  M. 
W.  Baldwin,  President,  George  H.  Stuart,  Vice- 
President,  W.  J.  R.  Taylor,  Recording  Secretary, 
John  Gulliver,  Corresponding  Secretary,  Thomas 
Cooper,  Treasurer  —  all  being  men  of  renown. 

Having  obtained  a  copy  by  the  courtesy  of  a 
friend,  I  called  upon  the  authorities  for  addi- 
tional copies,  and  learned  that  the  scheme  had 
been  withdrawn!  It  had  been  misinterpreted  — 
provoked  strife  —  some  of  the  officers  denied 
having  authorized  the  insertion  of  their  signa- 
tures, &c. 

The  truth  is,  the  good  sense  of  the  commu- 
nity endorsed  the  Universalist  objection,  that  all 


Universalisfu  in  Philadelphia.      133 

this  was  an  appeal  to  a  low  order  of  motive.  It 
was  an  attempt  to  train  children  into  beneficence 
by  selfish  and  sensual  thoughts.  The  induce- 
ment, with  all  its  materialism,  was  suitable  for 
gross  men,  or  for  men  in  their  earliest  religious 
experience,  (for  example,  the  disciples,  while  yet 
they  construed  Christ's  kingdom  in  a  visible 
sense,)  but  a  loftier  and  better  persuasive  is  in 
the  dignity  and  beauty  of  a  truly  religious  life, 
apart  from  considerations  of  loss  or  gain. — The 
withdrawal  of  "  the  stock  "  was  an  acknowledg- 
ment of  the  principles  of  Universalism,  as  the 
final  educator  of  both  children  and  men. — 
Surely,  purity  of  life  and  peace  of  mind,  are  of 
an  hundred  fold  more  value  than  all  outward 
compensations. 

There  was  some  controversy  afterwards  among 
the  saints,  and  I  confess  that  my  sympathies 
were  with  Mr.  Gulliver,  the  alleged  offender. 
The  last  I  saw  concerning  the  matter,  was  an  ar- 
ticle from  his  pen  in  a  Camden  paper,  in  which 
he  submitted  that  his  brethren  believed  every- 
thing guaranteed  in  the  certificate,  and  only  a 
desire  to  evade  criticism  had  pushed  them  into 
disavowal. 

—  In  the  spring  of  1863,  Mr.  Thomas  re- 
signed as  pastor  of  the  First  Church,  a  position 
which,  from  first  to  last,  he  had  occupied  for 
nearly  twenty-five  years  —  intending  this  resig- 
nation to  be  a  retirement  from  pastoral  life, — 
and  Rev,  R.  Eddy  was  his  successor.    Mr.  Eddy, 


134      Universalism  m  Philadelphia. 

well  known  to  the  people,  had  relinquished  his 
chaplaincy  in  the  Army,  and  most  heartily  I 
welcomed  him  to  my  old  home.  —  In  1865  he 
was  elected  Librarian  of  the  Historical  Society 
of  Pennsylvania  —  thus  doing  double  duty.  In 
1868  he  resigned,  and  was  succeeded  by  Rev. 
James  Shrigley,  as  Librarian. 

From  the  spring  of  1868  to  the  spring  of 
1869,  one  year  was  devoted  to  transformation 
of  the  church  edifice;  and  in  April,  1869,  Rev. 
Henry  C.  Leonard  was  elected  pastor.  He  re- 
signed at  the  end  of  two  years,  April,  1871. 
From  that  date  unto  the  present,  April,  1872, 
the  pulpit  has  been  supplied  by  Mr.  Shrigley, 
Mr.  Thomas,  and  others  —  but  mostly  the  meet- 
ings have  been  in  charge  of  competent  laymen. 

—  I  cannot  cease  from  this  narrative  without 
recording  a  remarkable  example  of  religious 
fidelity.  I  refer  to  a  brother  who  for  fifty-four 
years  has  been  a  leading  member  of  the  choir  of 
the  First  Church.  In  summer  and  winter,  in  heat 
and  cold,  in  the  adversities  no  less  than  in  the 
prosperities  of  the  society,  he  has  unremit- 
tingly stood  in  his  volunteer  lot ;  and  I  am 
sure  that  believers  everywhere  will  endorse  this 
grateful  encomium  of  Edward  Simmons. 


CHAPTER   VI. 

Sunday  Schools  in  Philadelphia  —  Pamela  Marsh  —  Philadel- 
phia Hymn  Books  —  Silas  Ballou  —  Philadelphia  Periodi- 
cals —  D.  Francis  Condie,  M.  D.  —  Philadelphia  Union 
Association  —  Pennsylvania  State  Convention  —  Recom- 
mendations of  1790  — Ceremonials— Rev.  John  Samuel 
Thompson  —  Good  Helpers— Franklin  — Dr.  Benj.  Rush 
—  Dr.  William  Shippen  —  Thomas  Say  —  Dr.  Joseph 
Priestly  —  Christopher  Marshall  —  Thomas  Dobson— James 
P.  Espy  — The  Tunkers  — Banger  and  Campbell. 

'IT/'HILE  writing  these  pages,  and  during 
V  V  the  prehminary  researches,  my  attention 
was  drawn  to  several  facts  and  incidents  which, 
though  they  belonged  to  the  tenor  of  the  narra- 
tive, would  be  in  better  place  in  a  separate 
chapter. 

SUNDAY   SCHOOLS    IN    PHILADELPHIA. 

In  June,  1812,  Mr.  Richards  adopted  a  system 
of  catechizing  children  in  the  church.  On  the 
first  occasion  eight  boys  and  eight  giris  were 
thus  instructed,  and  an  increase  of  the  number 
is  recorded  for  July  — after  which  I  find  no 
memoranda  respecting  this  endeavor. 

Two  manuscript  books  in  my  possession  show 
that  a  Sunday  School  of  both  a  religious  and 
secular  character,  was  organized  in  the  Lom- 
bard St.  Church,  the  Female  Department,  Oct. 

135 


o 


6      Uftiversaiism  in  Philadelphia. 


15,  1 8 16,*  and  the  Male  Department,  Dec.  27 
of  the  same  year.  The  preHminary  order  of  the 
first  of  these  is  as  follows  : 

The  ladies  favorable  to  the  establishment  of  a  Sunday 
School  for  Female  Children  at  the  Universalist  Church, 
having  assembled  at  said  Church,  the  meeting  was 
opened  in  prayer  by  the  Rev.  Ebenezer  Lester. 

The  preamble  to  the  Articles  of  Association 
adopted  on  the  occasion,  is  in  these  words : 

We  the  undersigned,  being  desirous  to  glorify  our 
heavenly  Father  by  becoming  useful  to  our  fellow-crea- 
tures, have  agreed  to  unite  under  the  name  of  the  Uni- 
versalist Female  Sunday  School  Society,  for  the  religious 
and  moral  instruction  of  children.  And  believing  the 
neighborhood  of  the  Universalist  Church  a  proper  place 
and  opening  for  such  an  undertaking,  will  commence 
teaching  so  soon  as  a  fund  can  be  obtained  adequate  to 
the  tuition  of  fifty  children. 

The  usual  officers  were  specified  and  their 
duties  defined  —  membership  established  at  two 
dollars  per  annum  —  officers  elected,  committees 
appointed  —  and  Mr.  Lester  closed  the  meeting 
with  prayer.  Membership  immediately  rose  to 
thirty-two,  but  "the  funds  are  low  and  the 
scholars  in  want  of  clothes."  Sixty-four  dollars 
would  not  go  far.     Sixty-seven  was  added,  and 

*  About  1 740,  forty  years  before  the  present  general  system 
of  Sunday  School  instruction  was  introduced  by  Robert  Raikes, 
Ludwig  Hcccker  established  a  Sunday  School  which  was 
maintained  for  upward  of  thirty  years."  Appleton's  Cycl., 
Dunkers  —  Ephrata,  Lancaster  County,  Pa. 


Universalisni  in  Philadelphia.      137 

very  shortly  eighty-one  more  —  and  then  eighty- 
nine.  Still  the  funds  were  low,  for  shoes  and 
many  other  articles  besides  books  and  tracts 
were  needed.  And  thus  matters  went  on  from 
year  to  year. 

The  history  of  the  Male  Department  was  sub- 
stantially the  same.  Thirty-eight  dollars  for 
membership  —  sixty  dollars  for  membership  — 
eighteen  dollars  for  membership  —  but  books 
required  cash  —  and  double-soled  shoes  were  a 
dollar  a  pair.  Mr.  Ralston,  president  of  the 
Bible  Society,  donated  two  dozen  Bibles  and 
two  dozen  Testaments.  Thanks.  Yet  the  funds 
were  still  low,  and  it  was 

Resolved,  That  the  School  shall  not  consist  of  more 
than  fifty  scholars  in  future. 

An  aggregate  of  one  hundred  scholars,  and 
the  necessity  for  limitation  to  that  number, — 
surely  it  is  lawful  to  honor  the  earnest  women 
and  men  of  that  early  day  of  Sunday  Schools. 

It  will  be  observed,  in  regard  to  this  organi- 
zation in  its  beginning,  that  it  was  intended 
chiefly  for  the  children  of  the  poor,  who  had  no 
other  opportunity  for  instruction.  These  were 
sought  in  the  dark  lanes  and  alleys  of  the  city  : 

"  The  tutors  shall  instruct  the  children  in  reading,  and 
in  committing  to  memory  passages  of  Holy  Writ.  They 
shall  enjoin  their  frequent  attendance  at  church,  and 
endeavor  to  lead  them  in  the  path  of  virtue  by  pointing 
out  the  happiness  attending  it,  and  the  fatal  effects  and 
misery  of  vice." 


138      Universalism  in  Philadelphia. 

Clothing  was  furnished  with  no  stinted  hand, 
and  encouragement  given  by  premiums  and 
otherwise,  to  attract  the  wanderers  and  outcasts 
within  the  range  of  wholesome  influence.  How 
simple  and  beautiful  is  this  early  memorandum: 

"Appointed  Miss  Rebecca  Burden  and  Miss  Ann 
Forrester  to  procure  pupils,  and  Mrs.  Margaret  Silver 
and  Mrs.  Jane  Burden  to  procure  subscribers.  The 
meeting  was  concluded  with  prayer  by  the  Rev.  Mr. 
Lester." 

The  Sunday  Schools  of  later  years  consist, 
generally,  of  the  children  of  families  connected 
with  churches  and  congregations  of  worshippers, 
and  the  instruction  is  wholly  of  a  religious 
character. 

In  1 82 1  a  new  secretary  was  appointed,  the 
records  remaining  in  the  hands  of  her  predeces- 
sor. The  new  book  was  mislaid  and  lost,  and 
here  there  is  a  breach  in  the  minutes :  Yet  I 
have  learned  from  a  lady  (now  71)  who  was  for 
several  years  a  teacher  in  the  Lombard  Street 
Sunday  School,  that  it  was  still  in  being  in  the 
autumn  of  1825.  Probably  it  faded  away  and 
was  discontinued  during  the  embarrassments 
succeeding  the  administration  of  Mr.  Kneeland. 

Dating  Jan.  i,  1834,  I  find  an  announcement 
of  the  organization  of  a  Sunday  School  in  the 
Lombard  St.  Church.  Whether  this,  under  the 
circumstances,  should  be  considered  a  revival  or 
a  new  creation,  is  a  question  for  the  reader  to 


Univei'salisni  in  Philadelphia.      139 

decide.  The  last  relics  of  the  original  order,  a 
lot  of  slates  upon  which  the  children  had  learned 
to  write,  were  presented  to  Dr.  Timothy  Clowes 
for  his  pupils  in  December,  1842.* 

—  May  21,  1833,  a  Sunday  School  was  organ- 
ized in  connection  with  the  Second  Church.  It 
has  continued  until  this  day,  though  sometimes 
interrupted  or  suspended  in  seasons  of  congre- 
gational adversity.  —  Nov.  2,  185 1,  a  Sunday 
School  was  organized  in  connection  with  the 
Church  of  the  Messiah.  —  These  three  Sunday 
Schools  are  banded  in  a  prosperous  Association. 

—  Miss  Pamela  Marsh.  Born  in  utter  pov- 
erty and  obscurity  —  working  as  a  sempstress 
until  her  hands  were  crippled  with  rheuma- 
tism—  restricting  herself  to  the  necessaries  of 
life  so  that  she  might  be  of  service  to  the  world 
after  her  departure  —  this  lone  woman,  without 
kith  or  kin,  contributed  ;^iooo  to  refitting  the 
Lombard  St.  Church  in  1850,  (reserving  only 
an  annuity  equal  to  the  interest,)  and  by  will, 
after  a  few  small  bequests,  left  the  residue  of  her 
estate,  about  $2100,  in  trust  for  the  support  of 
the  Sunday  School  connected  with  the  church 
of  her  love,  only  the  income  to  be  expended 

*  Dr.  Clowes,  a  distinguished  Linguist  and  profound  Math- 
ematician, had  been  elected  Principal  of  the  S.  E.  Grammar 
School,  and  was  notified  accordingly.  The  Directors  however 
recalled  the  notification  on  learning  that  he  was  a  Universalist, 
and  he  then  established  a  private  school.  Sober  second  thought 
resulted  in  placing  him  in  charge  of  another  of  the  Public 
Schools, 


140      Universalism  in  Philadelphia. 

forever.  She  died  July  21,  1857,  in  the  sixty- 
fourth  year  of  her  age,  and  was  buried  in  the 
Mutual  Family  Burial  Ground. 

What  member  or  friend  of  the  First  Church 
will  increase  the  Pamela  Marsh  Fund?  —  What 
brother  or  sister  of  the  Second  Church  will 
make  generous  bequest  to  the  Sunday  School  ? 
What  liberal  soul  in  the  Church  of  the  Messiah 
will  Go  and  do  likewise  ? 

PHILADELPHIA    HYMN    BOOKS. 

Christian  Hymns,  Poems,  and  Spiritual  Songs,  sa- 
cred to  the  praise  of  God  our  Saviour.  By  James  and 
John  Rally.  Burlington,  N.  J.  Re-printed  by  Isaac 
Collins,  1776.  I  record  this  as  a  Philadelphia  publi- 
cation, because  of  the  proximity  of  Burlington. 

Evangelical  Psalms,  Hyjnns,  and  Spiritual  Songs  : 
Selected  from  various  authors,  and  published  by  a 
Committee  of  the  Convention  of  the  churches  believ- 
ing in  the  Restitution  of  All  Men,  met  in  Philadelphia, 
May  25,  1791.  Philadelphia,  printed  by  Thomas 
Dobson,  1792. 

The  Philadelphia  Hymn  Book,  or,  A  Selection  of 
Sacred  Poetry,  consisting  of  Psalms  and  Hymns,  com- 
piled by  Abner  Kneeland.     Philadelphia,  18 19. 

Hymns  of  Zion,  with  Appropriate  Music.  By  Abel 
C.  Thomas.     Philadelphia,  1839. 

Hymns  of  Devotion,  api^ended  to  the  Gospel  Lit- 
urgy, 1857.     Compiled  by  Abel  C.  Thomas. 

—  The  Hymn  Book,  second  in  the  list,  contains  hymns 
by  James  Relly,  John  Relly,  John  Murray,  and  others, 
and  fifteen  hymns  are  "  P>om  Elhanan  Winchester's 
Collection  "  —  of  course  ante-dating  1792. 


Universalism  in  Philadelphia.      141 

Eight  years  before  his  conversion  to  UniversaHsm,  was 
published  "  A  New  Book  of  Poems  on  Several  Occasions. 
By  Elhanan  Winchester  Junior,  Preacher  of  the  Gospel, 
and  Author  of  the  Collection  of  Psalms,  Hymns  and 
Poems,  designed  for  the  use  and  edification  of  Christians. 
Boston,  1773  "  —  octavo  pp.  72.  Was  the  Collection  here 
acknowledged  the  Collection  credited  in  the  Convention 
Hymn  Book  aforesaid  ? 

—  "A  Collection  of  Hymns,  designed  for  the  use  of  the 
Universal  Churches,  collected  by  Brother  George  Rich- 
ards," is  not  here  included  in  the  l-st  of  Philadelphia 
Hymn  Books,  because,  though  used  in  Philadelphia  dur- 
ing the  administration  of  Richards  and  until  the  compi- 
lation by  Kneeland,  it  was  printed  and  pubhshed  in  New 
England. 

Silas  Ballou.  In  the  Convention  Hymn  Book 
of  1792,  there  are  thirty-five  hymns  by  Silas 
Ballou.  He  was  a  distant  relative  of  Rev.  Hosea 
Ballou,  and  resided  in  Richmond,  N.  H.  He 
seems  to  have  been  the  poet  or  rhymer  of  that 
region,  and  many  of  his  pieces  worthily  found 
their  way  into  the  hymn  books  of  our  denomi- 
nation. The  following  are  the  best  in  the  list  of 
thirty-five  above  alluded  to.  The  saints,  it  is  to 
be  hoped,  had  less  difficulty  in  singing  the  stanzas 
than  opposers  had  in  answering  the  argument. 

The  only  cure  for  slavish  grief 

Is  faith  in  God's  eternal  Son  ; 
The  only  ground  for  our  belief 

Is  what  the  mighty  God  has  done. 

If  he  hath  not  redeemed  all. 

Then  those  for  whom  he  did  not  die, 

If  they  believe  on  him  at  all, 
They  surely  will  believe  a  lie. 


142      Universalism  in  Philadelphia. 

If  there  be  some  he  never  freed, 
And  they  indeed  beheve  the  same, 

Then  they  beheve  the  truth  indeed. 
And  now  wherein  are  they  to  blame  ? 

If  Jesus  died  but  for  a  part, — 

If  those  for  whom  he  shed  his  blood, 

Believe  the  same  with  all  their  heart. 
Their  faith  is  solid,  true  and  good. 

If  God  did  reprobate  a  part, 

I  boldly  testify  to  you, 
If  they  believe  it  in  their  heart, 

Their  faith  is  good  because  'tis  true. 

If  this  be  true,  I  ask  of  you. 
And  for  an  answer  here  I  wait : 

Which  party  hath  the  truest  faith, 
The  chosen  or  the  reprobate  ? 


Did  not  salvation  stand  by  grace, 

O  what  a  raging  boast. 
Would  rise  among  the  human  race, 

In  which  had  done  the  most ! 

Each  calls  himself  the  most  complete, 

Most  holy  and  the  best. 
And  fights  like  heroes  for  the  seat 

That  gave  the  sweetest  rest. 

And  thus  the  strongest  man  would  get 

The  best  and  noblest  seat, 
And  all  the  feebler  souls  must  sit 

Beneath  the  noble's  feet. 

Supposing  this  to  be  the  case, 
Debates  would  never  cease, 

And  heaven  would  be  a  jangling  place, 
And  not  a  place  of  peace. 


Universalism  in  PJiiladelphia.      143 

But  O  !  by  grace  salvation  stands, 

Through  God  the  Holy  Ghost, 
And  not  by  works  of  mortal  hands. 

Lest  any  man  should  boast. 


Alas  !  why  should  I  be 

So  vain  as  to  condemn 
The  vilest  sinners  that  I  see, 

Since  I  am  one  of  thejti  ! 

This  is  a  faithful  word, 
Worthy  of  our  belief, 
"  For  sinners  died  the  blessed  Lord, 
Of  whom  I  now  am  chief." 

Could  every  creature  see 

Himself  the  chiefest,  then 
There  would  not  be  one  Pharisee 

Among  the  sons  of  men. 

PHILADELPHIA    PERIODICALS. 

77^1?  Christian  Messenger,  a  quarto  religious  maga- 
zine, of  four  pages  weekly,  commenced  August,  1819, 
by  liberal  men  of  the  orthodox  type,  after  a  few  weeks 
of  feeble  subscription  passed  into  the  hands  of  men 
still  more  liberal,  and  Mr.  Kneeland  became  the  editor. 
The  second  year  closed  with  July,  182 1. 

In  August,  182 1,  began  the  Philadelphia  Universal- 
ist  Magazine  and  Christian  Messenger,  a  monthly  pub- 
lication of  32  large  8vo.  pages,  Mr.  Kneeland  being 
the  editor.  This  was  continued  for  two  years,  ending 
July,  1823. 

In  January,  1824,  was  commenced  The  Gazetteer, 
a  quarto  weekly  of  eight  pages,  devoted  to  News 
(mostly  transferred  in  type  from  some  other  paper)  as 


144      Uiiiversalism  in  Philadelphia. 

well  as  Universalism,  edited  by  Mr.   Kneeland.     It 
closed  with  December,  1824. 

The  Universalist,  octavo,  16  pages,  semi-monthly, 
was  commenced  in  Utica,  N.  Y.,  and  edited  by  sundry 
brethren.  At  the  close  of  the  first  half  year,  October, 
1825,  it  was  transferred  to  Rev.  S.  R.  Smith,  who  com- 
pleted the  volume  in  Philadelphia. 

The  Herald  of  Salvation,  new  series,  large  octavo, 
double  columns,  eight  pages,  semi-monthly.  Com- 
menced April,  1826,  closed  April,  1827.  Edited  by 
Rev.  S.  R.  Smith  and  Rev.  Pitt  Morse. 

Philadelphia  Liberalist,  medium  sheet,  folio,  weekly, 
was  commenced  in  June,  1832,  and  continued  for 
three  years  by  Rev.  Zelotes  Fuller  —  largely  devoted 
to  literature  and  news,  yet  strongly  Universalist. 

The  Nazarene,  weekly,  devoted  to  Universalism, 
edited  by  Rev.  S.  W.  Fuller,  and  after  his  death  by 
Rev.  Asher  Moore,  T.  D.  Cook,  John  H.  Gihon  and 
John  Perry.  Commenced  Jan.  i,  1840.  Years  1840 
and  1841  were  in  foho  — 1842  and  1843  in  quarto.  At 
the  close  of  volume  iv.,  the  list  was  transferred  to 
Boston,  and  merged  in  The  Trumpet. 

Pennsylvania    Universalist,    quarto,    fortnightly  — 

commenced  in  1849  —  afterwards  the  Family  Journal. 

The  list  was  transferred  to  the  N.  Y.  Ambassador  in 

Oct.,1851. 

—  Netv  York  Christian  Messenger,  with  the  second 
title,  Philadelphia  Uniiiersalist,  edited  by  Philo  Price, 
Rev.  Thomas  J.  Sawyer  and  Abel  C.  Thomas,  had  a 
Philadelphia  Department  and  was  for  some  time  de- 
livered in  this  city  by  a  carrier,  but  as  it  was  never 
printed  in  Philadelphia  and  much  the  larger  part  of  its 
circulation  was  elsewhere,  I  do  not  include  it  in  the  list 
of  Philadelphia  periodicals. —  The  same  is  true  of  the 
Universalist  Union,  beginning  Nov.  14,  1835,  formed  by 


Universalism  in  Philadelphia.      145 

union  of  the  foregoing  with  the  Religious  Inquirer  and 
Gospel  Anchor  —  Rev.  I.  D.  Williamson  and  R.  O.  Wil- 
liams being  added  to  the  editorial  corps. 

D.  Francis  Condie,  M.D.  The  literary  sec- 
tion of  the  History  of  UniversaHsm  in  Philadel- 
phia, would  be  incomplete  without  mention  of 
the  educated  and  generous  help  of  Dr.  Condie, 
in  a  day  when  help  was  more  needed  than  it  is 
now.  During  the  years  of  the  first  three  peri- 
odicals before  named,  his  strong  pen  was  con- 
stantly busy  in  reviews  and  other  articles  relat- 
ing to  the  Gospel  Word.  To  this  should  be 
added  that,  besides  being  of  a  thoroughly  Uni- 
versalist  stock  by  birth  and  training,  he  has  ever 
been  an  outspoken  Universalist  in  the  literary 
and  scientific  circles  of  Philadelphia,  in  which 
(especially  in  the  medical  line)  he  has  borne  a 
distinguished  part  as  an  author  and  an  authority. 
Now  retired  from  the  activities  of  a  great  city, 
he  is  enjoying  the  serenity  of  both  a  green  and 
a  ripe  old  age,  at  his  rural  mansion  near  Morton 
Station,  Delaware  County,  Pennsylvania.  He  is 
the  senior  member  of  the  Lombard  St.  Church, 
his  membership  dating  Sept.  13,  18 19. 

Phonotypy.  Not  as  belonging  to  this  history, 
but  as  one  of  the  Curiosities  of  Literature,  I 
make  memorandum  of  Mr.  Kneeland's  system 
of  Phonotypy.  "After  twenty  years  of  occa- 
sional study,  and  as  many  months  of  close  appli- 
cation to  labor,"  he  issued  "  The  American  Pro- 


146      Unive7'salism  in  Philadelphia. 

nouncing  Spelling  Book,"  1824.  The  system 
"  differs  so  much  from  every  other,  that  it  may 
be  considered  an  invention  as  well  as  an  im- 
provement." No  history  of  Phonotypy  would 
be  complete  without  honorable  mention  of  this 
ingenious  production,  nor  without  giving  large 
credit  to  a  pamphlet  entitled  "  The  Columbian 
Alphabet,"  by  James  Ewing,  Trenton,  1798. 

PHILADELPHIA    UNION    ASSOCIATION. 

May  6,  1829,  in  New  York  city  was  organ- 
ized the  New  York  and  Philadelphia  Associa- 
tion. Sept.  2,  1829,  the  Association  met  in 
Philadelphia.  Letters  of  Fellowship  were  granted 
to  Bros.  A.  B.  Grosh  and  William  Hutchinson. 
Present :  Revs.  Stephen  R.  Smith,  John  Free- 
man, A.  B.  Grosh,  A.  C.  Thomas,  Zelotes  Fuller, 
T.  Fiske,  Jacob  Myers.  The  last-named  was 
ordained.  Sermon  by  Mr.  Smith.  Dec.  14, 
1829,  the  Association  met  in  New  Brunswick, 
N.  J.,  Rev.  C.  F.  Le  Fevre,  late  of  the  Episcopal 
Church,  being  present  for  the  first  time  as  a 
member  of  the  Universalist  organization. 

From  this  date  the  ecclesiastical  connection 
with  New  York  was  dissolved,  as  being  incon- 
venient —  and  thenceforth  there  was  a  New 
York  Association  and  a  Philadelphia  Associa- 
tion. The  latter  has  been  little  more  than  a 
missionary  institute,  meeting  usually  in  places 
where  Univcrsalism  was  little  known.  To  further 
the  same  end,  in  Oct.,  1834,  the  Union  Associa- 


Universallsm  in  Philadelphia.       147 

tion  was  organized,  having  Reading  as  its  centre 
of  operations.  —  Being  convinced  by  the  expe- 
rience of  several  years,  that  one  institute  of  the 
sort  was  sufficient  for  south-eastern  Pennsyl- 
vania, in  1850  these  two  Associations  were 
joined  as  the  "Philadelphia  Union  Associa- 
tion." The  annual  sessions  have  been  held 
regularly,  seldom,  however,  in  Philadelphia. 
Little  business  of  denominational  importance 
has  been  transacted,  the  chief  value  being  in  so- 
cial and  missionary  aims. 

PENNSYLVANIA  STATE  CONVENTION. 

To  band  together  the  widely-separated  Asso- 
ciations and  churches  of  Pennsylvania,  the  State 
Convention  was  organized  in  Columbia  on  the 
Susquehanna,  in  May,  1832.  Much  the  larger 
number  of  our  Societies  is  in  the  northern  range 
of  counties,  the  inhabitants  being  largely  of  New 
England  origin.  In  the  north-western  counties, 
and  latterly  in  the  western,  it  has  been  shown, 
also,  that  "the  Lord  has  much  people" — reck- 
oning Erie  and  Pittsburg  as  centres.  Once  a 
year,  now  here,  now  there,  we  get  together  by 
delegates  from  our  several  Associations,  and 
find  the  arrangement  both  agreeable  and  profit- 
able, but  of  little  governmental  value.  For 
which  reason  I  do  not  include  it  in  the  History 
of  Universallsm  in  Philadelphia,  albeit  Philadel- 
phia has  had  its  share  of  the  annual  sessions. — 
Reading  has  had  more  than  its  share. 


148      Univei'salism  in  Philadelphia. 

Rev.  John  Samuel  Thompson,  a  convert  from 
the  Methodists,  whose  UniversaHst  history  be- 
longs to  the  central  section  of  the  State  of  New 
York,  was  from  Scotland,  and  if  his  learning 
equalled  his  pretensions,  he  was  entitled  to 
higher  honors  than  he  claimed.  He  was  the 
author  of  three  discourses  on  "  Unitarianism  the 
Religion  of  Jesus,  or  Critical  Lectures  on  the 
Unity  of  God  and  the  Salvation  of  All  Men." 
They  were  delivered  in  the  Commissioners' 
Hall,  Northern  Liberties,  and  afterwards  pub- 
lished, 60  pages,  i2mo.,  1823.  The  author  her- 
alds himself  on  the  title-page  as  being  "A.M.  of 
the  Universities  of  Glasgow,  St.  Andrew's  and 
Edinburgh ; "  and  in  the  preface  modestly  in- 
forms the  world  what  great  things  might  be 
expected  of  him : 

"  He  has  studied  with  the  ancients,  improved  with  the 
moderns,  criticized  with  impartiality.  .  .  .  Uninfluenced 
by  names,  sects  or  sounds,  unrestrained  by  fear  or  self- 
interest,  assisted  by  a  very  hberal  education,  the  con- 
versation of  the  learned,  and  the  Hbraries  of  the  enhght- 
ened  opulent,"  &c.,  &c. 

RECOMMENDATIONS 
Adopted  by  the  Philadelphia  Convention  of  Univcrsal- 
ists,  in  1790. 
Of  War.  Although  a  defensive  War  may  be 
considered  lawful,  yet  we  believe  there  is  a  time 
coming,  when  the  light  and  universal  love  of  the 
Gospel  shall  put  an  end  to  all  wars.  We  recom- 
mend therefore  to  all  the  churches  in  our  commun- 
ion, to  cultivate  the  spirit  of  peace  and  brotherly 


Universalism  in  Philadelphia.      149 

love,  which  shall  lead  them  to  consider  all  mankind 
as  brethren,  and  to  strive  to  spread  among  them  the 
knowledge  of  their  common  Saviour  and  Redeemer, 
who  came  into  the  world  "not  to  destroy  men's 
lives,  but  to  save  them." 

Of  Goi7ig  to  Law.  We  hold  it  unbecoming  for 
Christians,  who  are  members  of  the  same  Church, 
to  appeal  to  courts  of  law  for  the  settlement  of  dis- 
putes. Such  appeals  too  often  engender  malice, 
beget  idleness,  and  produce  a  waste  of  property. 
They  are  therefore  contrary  to  the  spirit  of  the  Gos- 
pel. In  disputes  of  all  kinds,  and  with  all  persons, 
we  recommend  appeals  to  arbitrators  appointed  by 
both  parties,  where  it  is  practicable,  in  preference 
to  courts  of  law. 

Of  holding  Slaves.  We  believe  it  to  be  inconsist- 
ent with  the  Union  of  the  human  race  in  a  common 
Saviour,  and  the  obligations  to  mutual  and  impartial 
love  which  flow  from  that  Union,  to  hold  any  part 
of  our  fellow-creatures  in  bondage.  We  therefore 
recommend  a  total  refraining  from  the  African 
trade,  and  the  adoption  of  prudent  measures  for  the 
gradual  abolition  of  the  slavery  of  the  negroes  in 
our  country,  and  for  the  instruction  and  education 
of  their  children  in  English  literature,  and  in  the 
principles  of  the  Gospel. 

Of  Oaths.  We  recommend  it  to  all  the  mem- 
bers of  our  Churches  to  enquire  whether  oaths  do  not 
lessen  the  frequency  of  truth  in  common  life  — 
whether  they  do  not  increase  profane  swearing  — 
whether  they  are  not  contrary  to  the  commands  of 
our  Saviour,  and  the  apostle  James :  And  lastly, 
whether  they  do  not  lessen  the  dignity  of  the  Chris- 


150      Universalism  in  Philadelphia. 

tian  name,  by  obliging  professors  of  Christianity  to 
yield  to  a  suspicion  of  being  capable  of  declaring  a 
falsehood.  And  as  we  are  indulged  by  the  laws  of 
all  our  States,  with  the  privilege  of  giving  testimony 
by  simple  affirmation,  we  submit  it  to  the  conscience 
of  our  members,  whether  that  mode  of  declaring  the 
truth  should  not  be  preferred  to  any  other. 

Of  Submission  to  Government.  We  recommend 
to  all  the  members  of  our  Churches  a  peaceable  sub- 
mission to  the  higher  powers,  not  for  wrath,  but  for 
conscience  sake,  &c.  We  enjoin,  in  a  particular 
manner,  a  regard  to  truth  and  justice  in  the  pay- 
ment of  such  duties  or  taxes  as  shall  be  required  by 
our  rulers,  for  the  maintenance  of  order  and  the 
support  of  government. 

—  Tlie  Plan  of  Clmrcli  Government  adopted 
by  the  Philadelphia  Convention  of  1790  was  co7i- 
gregational,  and  contains  nothing  peculiar  or 
specially  interesting,  excepting  the  following. 
Consider  the  organization  of  that  Council,  and 
acknowledge  the  wisdom  and  charity  of  this 
declaration : 

"  Whereas  a  great  diversity  of  opinion  has  prevailed 
in  all  ages  of  the  Church  upon  the  subject  of  Baptism 
and  the  Lord's  Supper,  as  also  upon  the  subjects  of  Con- 
firmation, the  washing  of  feet,  love-feasts,  and  anointing 
the  sick  with  oil,  &c. ;  and  as  this  diversity  of  opinion 
has  often  been  the  means  of  dividing  Christians,  who 
were  united  by  the  same  spirit  in  more  essential  articles, 
we  agree  to  admit  all  such  persons  who  hold  the  articles 
of  our  faith  and  maintain  good  works,  into  membership, 
whatever  their  opinions  may  be  as  to  the  nature,  form, 
or  obligations  of  any  or  all  of  the  above-named  Ordi- 


Univei'salism  in  Philadelphia.      151 

nances.  If  it  shall  so  happen  that  an  application  shall 
be  made  to  a  Minister  to  perform  any  of  the  said  ordi- 
nances, who  does  not  believe  in  the  present  obligations 
of  Christians  to  submit  to  them ;  or  if  he  shall  be  applied 
to  to  perform  them  at  a  time  or  in  a  way  that  is  contrary 
to  his  conscience,  in  such  a  case  a  neighboring  Minister 
who  shall  hold  like  principles  respecting  the  ordinance 
or  ordinances  required  by  any  member,  shall  be  invited 
to  perform  them ;  or  if  it  be  thought  more  expedient, 
each  Church  may  appoint  or  ordain  one  of  its  own  mem- 
bers to  administer  the  ordinances  in  such  way  as  to  each 
Church  may  seem  proper." 


GOOD    HELPERS. 


In  the  course  of  this  narrative  I  have  mentioned 
many  of  the  saints,  and  may  now  adopt  the  plea 
of  an  apostle:  And  what  shall  I  more  say?  for 
the  time  would  fail  me  to  tell  of  all,  —  even  of 
those  standing  in  the  list  of  my  personal  knowl- 
edge and  memory.  To  make  a  closer  selection 
than  I  have  done,  would  seem  to  be  invidious, 
and  so  I  will  devoutly  call  upon  expressive  si- 
lence to  muse  their  praise. 

It  is  however  my  desire  to  name  a  few  distin- 
guished men  outside  of  our  visible  communion, 
whose  work  and  word  entitle  them  to  be  classed 
as  Good  Helpers. 

If  the  scoffer,  in  reading  these  sketches,  shall 
think  to  overwhelm  my  purpose  by  the  proffer 
of  a  thousand  names  on  the  other  side  to  one  on 
this,  I  have  only  to  reply  that  it  is  an  easy  thing 


152      Universalism  in  PJdladelphia. 

for  distinguished  men  to  register  their  names  in 
favor  of  popular  sentiment,  but  it  requires  the 
courage  of  true  manliness  openly  to  avow  an  un- 
popular thought.  Even  where  hypocrisy  is  not 
chargeable,  only  a  few  names,  in  any  age,  have 
not  defiled  their  garments  ;  and  these  shall  walk 
in  white,  for  they  are  worthy. 

Dr.  Benjamin  Franklin  cared  nothing  for  the 
dogmas  of  any  sect,  and  was  rather  a  moralist 
than  a  religionist,  yet  his  letter  to  Rev.  George 
Whitefield,  dated  Philadelphia,  June  6,  1743, 
runs  so  perfectly  in  the  channel  of  Universalism, 
that  I  make  the  following  extract: 

"  He  who,  for  giving  a  draught  of  water  to  a  thirsty 
person,  should  expect  a  plantation,  would  be  modest  in 
his  demands,  compared  with  those  who  think  they  de- 
serve heaven  for  the  Httle  good  they  do  on  earth.  Even 
the  mixed,  imperfect  pleasures  we  enjoy  in  this  world, 
are  rather  from  God's  goodness  than  from  our  merit : 
How  much  more  such  happiness  of  heaven*  For  my 
part,  I  have  not  the  vanity  to  think  I  deserve  it,  nor  the 
ambition  to  desire  it ;  but  content  myself  in  submitting 
to  the  will  of  that  God  who  made  me,  who  has  hitherto 
preserved  and  blessed  me,  and  in  whose  fatherly  good- 
ness I  may  well  confide  that  he  will  never  make  me 
miserable  ;  and  that  even  the  affliction  I  may  at  any 
time  suffer,  shall  tend  to  my  benefit." 

Dr.  Benjamin  Rush  was  a  friend  and  corre- 
spondent of  Elhanan  Winchester.  In  a  letter 
dated  Philadelphia,  May  11,  1791,  addressed  to 
the  latter  while  in  London,  he  commends  cer- 
tain interpretations  of  the  prophecies,  (which 
have  proved  of  small  value)  and  adds, 


Universalism  in  PJiiladelphia.      153 

"  The  universal  doctrine  prevails  more  and  more  in 
our  country,  particularly  among  persons  eminent  for 
their  piety,  in  whom  it  is  not  a  mere  speculation  but  a 
new  principle  of  action  in  the  heart,  prompting  to  prac- 
tical godliness." 

And  in  a  letter  of  Nov.  12,  1791,  referring  to 
John  Wesley,  he  writes  thus : 

"  I  admire  and  honor  that  great  man  above  any  man 
that  has  lived  since  the  time  of  the  apostles.  His  writ- 
ings will  erelong  revive  in  support  of  ojir  doctrine  —  for 
if  Christ  died  for  all,  as  Mr.  Wesley  always  taught,  it 
will  soon  appear  a  necessary  consequence  that  all  shall 
be  saved.  ...  At  present  we  wish  liberty  to  the  whole 
world  :  The  next  touch  of  the  celestial  magnet  upon  the 
human  heart  will  direct  it  into  wishes  for  the  salvation 
of  all  mankind." 

Dr.  William  Shippcn,  born  1736,  died  180S,  a 
highly  distinguished  Demonstrator  of  Anatomy, 
a  contemporary  of  Dr.  Benjamin  Rush,  was  also 
a  Universalist.  His  biographer.  Dr.  Caspar 
Wistar,  another  of  the  great  lights  of  Medical 
and  Surgical  Science,  speaking  of  the  closing 
career  of  Doctor  Shippen,  says, 

"  The  only  studies  to  which  he  applied  himself,  were 
of  a  religious  nature.  He  was  educated  in  the  doctrines 
of  the  Presbyterian  Church,  but  he  now  read  and  thought 
much  upon  the  subject  of  Universal  Restoration,  and 
finally  adopted  that  belief  with  great  confidence."* 

Is  it  possible  that  this  religious  fact,  stated  in 
the  presence  of  the  medical-fellowship  of  that 

*Eulogium  delivered  l^efore  the  College  of  Physicians  of 
Philadelphia,  March,  1809.     Published  1S18. 


154      Universalism  in  Philadelphia. 

day,  by  one    of  the    most   renowned  of  their 
number,  fell  like  a  dead  seed  to  the  ground  ? 

Thomas  Say,  born  1709,  died  1796,  was  influ- 
ential by  the  possession  of  large  wealth  and 
generous  use  of  it.  He  and  de  Benneville  were 
intimate  friends.  At  the  burial  of  the  latter, 
aged  ninety,  (so  runs  the  tradition,)  the  former, 
aged  eighty-four,  knelt  on  the  fresh  earth  and 
poured  forth  a  strain  of  prayer  that  toucjied 
all  hearts  by  its  memories  and  simplicity,  ijoth 
these  religious  men  assigned  supernatural  visions 
as  the  means  of  their  conversion  to  Universalism. 
A  Memoir  of  Say  is  in  the  Library  of  the  His- 
torical Society  of  Pennsylvania.  I  have  a  copy 
of  the  Life  of  de  Benneville  in  manuscript,  trans- 
lated in  1830. 

Dr.  Joseph  Priestly  delivered  a  series  of  dis- 
courses on  Revealed  Religion,  in  the  Lombard 
St.  Church,  in  1796.  In  the  last  of  the  series, 
he  spoke  of  "  the  great  plan  of  providence,  re- 
specting the  designs  of  God  in  the  creation  of 
man,  and  his  final  destination."  By  familiar  ac- 
quaintance with  the  Scriptures,  you  will  have 

"  A  clearer  view  of  the  divine  wisdom  and  goodness 
in  the  government  of  the  world,  even  in  the  most  calam- 
itous events.  .  .  .  You  will  perceive  signs  of  order  in  the 
present  seemingly  disordered  state  of  things,  and  will  re- 
joice in  prospect  of  the  glorious  completion  of  the  scheme, 
in  universal  virtue  and  universal  happiness.  .  .  .  Such 
views  will  inspire  a  most  delightful  serenity  in  the  midst 
of  the  cares  and  trouble  of  life,  and  impart  a  joy  which 
the  world  can  neither  give  nor  take  away." 


Universalism  in  Philadelphia.      155 

—  In  a  sermon,  particularly  explanatory  of 
his  theological  tenets,  also  delivered  in  the  Lom- 
bard St.  Church  in  1796,  and  published,  he  said, 

"  I  take  the  liberty  to  express  my  concurrence  with  the 
minister  and  the  congregation  worshipping  here,  in  their 
opinion  concerning  the  final  happiness  of  all  the  human 
race  — a  doctrine  eminently  calculated  to  promote  alike 
gratitude  to  God,  and  consequently  every  other  virtue ; 
and  since  this  doctrine  is  perfectly  consistent  with  the 
belief  of  the  adequate  punishment  of  sin,  it  is  far  from 
giving  any  encouragement  to  sinners." 

His  son,  in  giving  an  account  of  the  closing 

scene,  says, 

"He  desired  me  to  reach  him  a  pamphlet  which  was 
at  his  bed's  head,  Simpson  on  the  Duration  of  Future 
Punishment.  '  It  will  be  a  source  of  satisfaction  to  you 
to  read  that  pamphlet,'  said  he,  giving  it  to  me.  '  It  con- 
tains my  sentiments,  and  a  belief  in  them  will  be  a  sup- 
port to  you  in  the  most  trying  circumstances,  as  it  has 
been  to  me.  We  shall  all  meet  finally  :  we  only  require 
different  degrees  of  discipline,  suited  to  our  different 
tempers,  to  prepare  us  for  final  happiness.'  "* 

Is  it  susceptible  of  proof,  or  is  it  merely  a 
speculation,  that  such  great  names  as  these  will 
be  deemed  worthy  of  special  honor,  in  the  day 
when  the  secrets  of  all  hearts  are  unveiled  ?  — 
not  because  of  their  conviction  regarding  a  mer- 
ciful God,  but  because  of  their  open  acknowledg- 
ment of  it  now. —  And  is  it  probable  that  the 
crown  of  life  will  be  withheld  from  humbler 
names,  such  as  the  following  ? 

*  I  Revealed  Religion.  2  Unitarianism  explained  and  de- 
fended.    3  Memoirs,  page  217. 


156      Unive7'salisin  in  Philadelphia. 

Christopher  Marshall,  born  1709,  died  1797, 
was  a  member  of  the  Society  of  Friends,  of  the 
order,  I  should  judge,  of  Free  Quakers,  for  he 
held  that  defensive  war  is  justifiable.  This  posi- 
tion, together  with  his  social  respectability, 
brought  him  into  intimate  and  confidential  rela- 
tions with  leading  members  of  Congress,  during 
the  Revolution.  He  was  decidedly  a  Universal- 
ist,  as  shown  by  his  regard  for  books  in  advo- 
cacy of  universal  restitution,  especially  the  two 
volumes  by  Sir  George  Stonehouse  —  and 
more  particularly  by  his  Will.  The  first  item 
of  this  is  an  avowal  of  his  Universalism,  set 
forth  in  many  words,  on  the  strictly  "  evangeli- 
cal basis."  In  the  midst  of  all  the  jargon  and 
clangor  of  mystical  creeds,  he  heard  the  subdu- 
ing strain  of  infinite  love,  and  found  solution  of 
the  problem  of  evil  in  the  final  restoration  of  all. 

Christopher  Marshall  was  one  of  the  Trustees 
(or  agents)  of  the  Free  Universal  Magazine  — 
also  a  subscriber  and  a  liberal  correspondent. 
One  of  his  articles  reached  26  pages,  in  strong 
advocacy  of  Universalism. 

Thomas  Dobson.  The  Convention  Hymn 
Book  of  1792,  the  second  edition  of  Winches- 
ter's Dialogues,  1793,  and  several  other  Univer- 
salist  publications  of  earlier  and  later  date  than 
these,  bear  the  imprint  of  Thomas  Dobson,  "  at 
the  stone  house,  41  South  Second  Street."  He 
was  a  bookseller  and  stationer,  and  for  some 
time  ministered  to  a  few  individuals  in  Carpen- 


Universalism  in  Philadelphia.      157 

ter's  Hall,  south  of  Chestnut  between  Third  and 
Fourth.  He  was  a  Universalist,  though  not  in 
formal  connection  with  Universalists,  and  es- 
pecially avowed  his  faith  in  the  second  volume 
of  "Letters  on  the  Deity,"  1804.  Letters  xvi 
and  xvii,  comprising  nearly  fifty  pages,  are  de- 
voted to  this  theme.  He  was  also  a  contributor 
to  the  Philadelphia  Universalist  Magazine,  Sept. 
16,  1822,  in  the  same  line  of  thought.  He  died 
in  March,  1823,  aged  73.  Is  it  not  singular 
that  the  Magazine  referred  to  did  not  contain  one 
line  in  reference  to  the  life  and  decease  of  this 
truly  exemplary  man  ? 

James  P.  Espy,  born  in  1786,  died  in  i860, 
aged  nearly  seventy-four,  twenty  years  of  which 
he  devoted  to  the  Classical  Department  of  the 
Franklin  Institute  in  Philadelphia.  Meanwhile 
he  evolved  and  perfected  The  Philosophy  of 
Storms,  published  in  1841,  a  work  which  places 
him  very  high  in  the  roll  of  scientific  men.  He 
was  appointed  a  corresponding  member  of  the 
Smithsonian  Institute,  and  in  the  specialty  of 
Meteorology  he  was  absorbed  until  the  close  of 
his  life. 

In  this  place  I  am  more  particularly  interested 
in  him  as  a  religious  moral  philosopher.  In 
private  character  pure  and  elevated,  he  held 
firmly  to  Universalism  as  a  rational,  practical 
faith,  and  discarded  every  hypothesis  of  ven- 
geance. The  doctrine  of  endless  torment  was 
his  utter  detestation.     "To  punish  the  trans- 


158      Universalism  in  Philadelphia, 

gressor  with  infinite  and  eternal  punishment  for 
transgression,  ,  .  .  would  indicate  rather  an  in- 
finite love  of  punishment,  than  an  infinite  hatred 
of  sin." 

This  seems  to  be  the  key-note  of  his  posthu- 
mous work  on  Accountability  and  Punishment ; 
and  if  any  persons  shall  doubt  the  sweet  influ- 
ence of  his  thought  on  his  manner  of  life,  let 
them  read  the  following : 

"  In  the  beginning  of  this,  my  last  will  and  testament, 
I  wish  to  express  my  most  profound  reverence  for  the 
Supreme  Ruler  of  the  Universe,  and  my  unwavering 
belief  that  everything  which  I  have  experienced  during 
my  whole  life  (as  well  the  painful  as  the  pleasant)  has 
been  so  arranged  by  his  infinite  goodness  and  wisdom, 
as  to  result  in  good  to  me,  by  educating  me  to  a  higher 
state  of  knowledge,  and  to  a  more  intense  love  of  good- 
ness, and  so  to  prepare  me  for  an  eternity  of  happiness 
after  death.  If  it  is  better  for  me  to  exist  happy  after 
death,  I  shall  so  exist,  as  certainly  as  there  is  a  God  of 
infinite  goodness,  wisdom,  and  power ;  and  if  it  is  better 
for  me  to  suffer  some  pain  hereafter  for  the  sake  of 
further  improvement,  I  doubt  not  that  an  infinitely  wise 
and  good  Father  has  arranged  that  I  shall  so  suffer. 

"  Heavenly  Father,  with  unwavering  confidence  in 
Thy  love,  I  commit  myself  and  the  whole  human  fam- 
ily, Thy  children,  to  Thy  holy  keeping." 

Pastors  deceased.     An  Appendix. 

Rev.  Ebenezer  Lester,  who  entered  the  ministry 
in  Connecticut  at  an  advanced  age,  preached  in 
central  New  York  in  1814,  and  was  pastor  in  Phil- 
adelphia for  one  year.  His  name  is  in  the  minutes 
of  the  Sunday  School  in  Oct.,  181 6.     He  returned 


Unwersalis7n  in  Philadelphia.      159 

to  Connecticut  shortly  after,  where  he  died  in  peace 
with  all  the  world. 

Rev.  Stephen  R.  6'//7///i'j  pastoral  settlements,  after 
leaving  Philadelphia  in  1828,  were  Clinton,  Albany 
and  Buffalo.  For  many  years,  and  through  many 
difficulties,  he  persistently  pressed  the  claims  of 
education,  and  Clinton  Institute  was,  in  a  large 
measure,  the  result  of  his  energy.  He  died  Feb. 
17,  1850,  in  the  sixty-first  year  of  his  age. 

Rev.  Pitt  Morse  was  one  of  the  most  influential 
clergymen  in  northern  New  York.  In  the  later 
years  of  his  life  he  was  specially  interested  in  schools 
of  a  high  grade.  He  died  in  Watertown,  March  19, 
i860,  aged  sixty-four. 

Rev.  Henry  Bacon  was  a  man  of  singular  industry. 
There  seemed  to  be  no  limit  to  his  literary  labor, 
and  he  exhibited  equal  zeal  in  the  pastoral  relation 
in  all  its  departments.  His  absorbing  theme  was 
the  importance  and  value  of  Universalism  in  the 
conduct  of  life.  He  died  in  Philadelphia,  March 
19,  1856,  in  the  forty-third  year  of  his  age. 

Rev.  J.  T.  Goodrich  is  believed  to  have  perished 
in  the  great  fire  in  Chicago,  in  Oct.,  1871,  in  the 
fifty-seventh  year  of  his  age.  He  devoted  an  aggre- 
gate of  twenty-two  years  to  pastoral  ministry ;  and 
five  years  of  diligent  financial  agency  in  behalf  of 
St.  Lawrence  University  and  Canton  Theological 
School,  honorably  associates  him  with  the  foster- 
fathers  of  those  institutions. 

TJie  Tiinkers,  among  whom  Mr.  Banger  found 
a  religious  home  on  his  withdrawal  from  the 
church   in   Lombard   Street,  have   a   meeting- 


i6o      Ujiiversalism  in  Philadelphia. 

house  in  Crown  Street,  and  another  in  German- 
town.  For  a  long  series  of  years  the  congrega- 
tions were  served  by  Peter  Keyser,  James  Lynd 
and  Timothy  Banger.  —  Appleton's  Cyclopaedia 
reckons  this  sect  of  Baptists  at  8000,  and  adds, 
"  they  believe  in  general  redemption,  though  it 
is  with  them  not  an  article  of  faith ;  but  they 
deny  that  they  are  Universalists."  I  doubt, 
however,  whether  they  would  deny  being  Res- 
torationists.  With  iis,  the  words  are  synonymous. 

Alexander  Campbell,  of  controversial  celeb- 
rity, being  out  of  favor  with  the  regular  Bap- 
tists, greatly  desired  to  enroll  "  the  Keyserites  " 
among  his  disciples,  thus  forming  a  promising 
nucleus  in  Philadelphia.  To  this  end  he  laid  a 
proposition  before  Mr.  Banger,  and  received  this 
reply :  "  We  are  both  for  baptism  by  immersion, 
and  I  do  not  see  any  reason  why  zve  should  join 
yoii,  that  would  not  equally  require  you  to  join 
usy  Mr.  Campbell  answered,  "  You  celebrate  the 
Lord's  Supper  twice  a  year,  whereas  we  celebrate 
it  every  Lord's  day." 

That,  replied  Mr.  Banger,  is  only  increasing 
the  number  of  times,  but  does  not  touch  the 
principle.  What  do  you  say  concerning  the 
washing  of  feet?  We  do  that:  do  you?  Be- 
sides :  We  hold  to  the  restitution  of  all  things : 
do  you  ?  Negative  replies  sealed  the  conclu- 
sion :  "  Our  testimony  is  altogether  the  largest 
and  grandest,  and  vainly  you  try  to  argue  us 
into  relinquishment  of  it." 


Universalism  in  Philadelphia,      i6i 

Memorandum  of  Fitch  and  Palmer. 

In  Feb.,  1790,  John  Fitch  and  several  sympa- 
thizers organized  what  they  called  The  Univer- 
sal Society.  Its  regular  meetings  began  in 
the  autumn  of  that  year,  at  which  time  there 
were  "  more  than  thirty  members."  They  met 
weekly  for  instruction,  conference  and  debate 
upon  moral  and  philosophical  subjects.  They 
claimed  to  be  Deists,  and  are  here  mentioned 
because  of  the  following  incidents: 

In  March,  1791,  the  Rev.  Mr.  Palmer,  whoi 
had  been  a  preacher  in  the  Society  of  Universal 
Baptists,  was  ejected  because  of  heretical  teach- 
ing. Several  members  followed  him.  They  ob- 
tained a  room  in  Church  Alley,  and  on  the  next 
Sunday  he  preached  from  Micah  vi.  8  :  Do  justly, 
love  mercy,  and  walk  humbly  with  thy  God. 

The  Universal  Society  before  -  mentioned, 
united  with  Mr.  Palmer's  followers  on  that 
occasion.  The  hall  was  crowded,  and  the 
preacher  denied  the  divinity  (possibly  only  the 
deity)  of  Christ  in  the  course  of  his  sermon  — 
announcing  at  its  close  that  he  would  preach 
on  that  subject  on  the  Sunday  following.  The 
owner  of  the  building,  it  seems,  refused  the  hall 
for  that  purpose. 

This  is  the  first  and  last  I  know  of  Mr.  Palmer, 
The  Universal  Society  perished  in  little  more 
than  a  year  from  its  origin.* 

*  See  the  papers  of  John  Fitch  in  the  Philad.  Library,  and 
Thompson  Westcott's  Life  of  that  remarkable  man. 
II 


CHAPTER  VII. 

Murray  and  Winchester  —  Redemption  of  Devils  —  Hosei 
Ballou  — Origin  and  Histoiy  —  Infallibility  of  Christ  —  Rep- 
resentative Men  —  Canon  of  N.  T. — What  became  of  Uni- 
versalism  —  Clemens  and  Origen  —  Reformers  —  Grandeur 
of  Christ  —  The  Holy  Ghost  —  Resisted  and  Grieved  —  Re- 
sisted and  Quenched  —  Teacher  and  Guide — Blasphemy  — 
The  Comforter  —  Tillotson's  Suggestion  —  Macknight's  — 
Watts'  —  Dr.  Adam  Clarke's  Plea  —  Hope  for  Sinners  — 
Joy  for  Saints. 

BOTH  Murray  and  Winchester  acknowl- 
edged the  existence  of  fallen  superhuman 
beings,  fallen  angels  or  devils;  and  they  held 
this  theory  in  precisely  the  shape  in  which  it  is 
held  in  the  " evangelical  "  churches:  But  Win- 
chester held  that  the  devils  were  redeemed  by 
the  atonement  of  Christ,  and  will  be  saved, 
whereas  Murray  held  that  they  will  finally  be 
destroyed. 

Very  soon  after  the  first  interview  of  these  re- 
markable men,  in  1784,  the  latter  had  a  conver- 
sation with  one  of  the  adherents  of  the  former, 
the  substance  of  which  is  recorded  in  Murray's 
Letters  and  Sketches,  as  follows : 

Inquirer.  Mr.  Winchester  has  outstripped  you  now, 
for  he  preaches  the  salvation  of  devils  as  well  as  men. 
...  Is  there  not  as  much  danger  in  going  beyond  as  in 
coming  short  of  divine  revelation  ? 

162 


Miwray  and  Winchester.  163 

Murray.  I  rather  think  not,  sir.  Truth,  and  nothing 
but  truth,  is  no  doubt  greatly  to  be  desired.  Yet  it  ap- 
pears to  me  there  is  more  to  be  said  in  favor  of  him  who 
views  the  mercy  of  God  as  boundless,  and  thus,  as  a 
consequence,  embraceth  every  intelligent  being :  I  say, 
such  a  person  deserves  more  credit  than  the  individual 
whose  narrow  soul,  wholly  unacquainted  with  the  im- 
mensity of  divine  love,  limits  the  Holy  One  of  Israel  to 
a  small  number  of  the  human  race. 

Yet,  sir,  I  confess  to  you,  that  as  the  Redeemer  passed 
by  the  nature  of  angels  and  took  not  upon  him  their 
character,  but  the  nature  and  character  of  humanity,  I 
am  willing  to  pass  them  by  also.  I  conceive  I  am  not 
called  to  preach  to  the  fallen  angels,  nor  do  I  aim  at 
being  wise  above  what  is  written. 

I  am  far  from  objecting  to  the  will  of  God,  if  he  should 
choose  to  make  the  crooked  straight  as  well  as  the  rough 
places  smooth.  Yet,  as  I  said,  I  do  not  conceive  /  am 
sent  to  preach  to  devils.  One  thing  however  I  know ; 
that  if  God  should  show  favor  to  the  deceiver,  there  can 
be  no  doubt  of  his  showing  favor  to  the  deceived  ;  and 
although  the  scriptures  may  not,  in  my  view,  appear  to 
teach  the  doctrine  of  salvation  to  fallen  angelic  sinners, 
yet  another  servant  of  my  great  Master,  under  the  direc- 
tion of  the  same  spirit,  may  be  permitted  to  fathom  more 
deeply  those  waters  of  the  sanctuary.  .  .  .  We  know  not 
the  extent  of  his  power  or  of  his  grace.  And  wherever 
I  find  a  person  preaching  Christ  Jesus  as  the  Saviour  of 
the  world,  he  shall  have  my  heart  and  my  hand,  nor  will 
I  quarrei  with  him  because  he  thinks  too  highly  of  the 
grace  of  our  Lord  Jesus  Christ. 

Murray  is  certainly  to  be  commended  for  his 
manly  statement  of  the  case  —  from  which  it 
appears  that  only  a  side-issue  of  small  import- 
ance, prevented  him  from  adopting  Winchester's 
grand  profession  respecting  fallen  angels. 


164         Murray  and  Winchester. 

"Are  you  the  man?"  some  one  said,  "are 
you  the  man  who  preaches  that  all  the  old  to- 
bacco pipes  will  be  burnt  out,  so  as  to  be  as  good 
as  new  ?  " 

"  Better  that  than  break  them,"  was  the  com- 
prehensive reply. 

I  have  no  faith  in  the  notion  of  fallen  angels 
as  set  forth  in  the  creeds,  but  if  there  be  any  such, 
Universalism  must  reach  them  all  by  the  par- 
doning, refining  love  of  the  great  God,  or  be 
shorn  of  its  glory  and  its  power. 

Murray  and  Winchester  were  in  unity  as  to 
the  doctrines  of  the  trinity,  original  sin,  total 
depravity,  vicarious  sacrifice  and  imputed  right- 
eousness. Also,  it  would  seem,  they  held  to 
endless  punishment  as  the  penal  judgment  of 
transgression ;  but  the  law  of  God,  having  been 
magnified  and  made  honorable  by  the  substituted 
obedience  of  Christ,  in  behalf  of  all  mankind, 
prospectively  and  retrospectively,  that  penal 
judgment  was  annulled,  and  thenceforward  man 
was  to  be  responsible  for  actual  sin  only.  Ac- 
cordingly both  Murray  and  Winchester  insist 
that  eternal,  everlasting,  for  ever,  for  ever  and 
ever,  as  applied  to  punishment,  have  not  the 
strict  sense  of  eternity,  but  only  of  indefinite 
duration,  reaching  forward  to  the  recovery  of  all 
souls. 

Murray,  while  holding  to  adequate  punishment 
in  tliis  life,  wholly  denied  the  doctrine  of  future 
punishment.     In  his  view,  the  misery  of  unbe- 


Murray  and  Winchester.         165 

lievers  is  and  will  be  the  consequence  of  their 
ignorance,  doubt  or  denial  of  the  fact  that  Christ 
had  made  absolute  atonement  in  behalf  of  the 
whole  family  of  man,  to  be  made  manifest  in  the 
Lord's  own  time. 

Winchester,  on  the  other  hand,  while  holding 
to  protracted  future  punishment  and  to  a  vicari- 
ous instrumentality  as  the  basis  of  his  hope, 
held  that  fire  and  brimstone,  the  most  purifying 
agents  in  nature,  are  the  symbols  of  a  refining 
process,  to  end  only  in  the  final  restoration  of  all 
mankind. 

In  the  midst  of  these  theories,  the  churches 
saw  the  uplifted  hand  of  Hosea  Ballou,  mighty 
through  God  to  the  pulling  down  of  strongholds, 
casting  down  imaginations  and  every  high  thing 
that  exalteth  itself  against  the  knowledge  of 
God.  Back  of  saints  and  martyrs,  back  of  evan- 
gelists and  apostles,  back  of  prophets  and  patri- 
archs, back  even  of  Christ  himself  as  the  first- 
begotten  of  the  Father,  he  touched  the  key-note 
of  the  morning  stars  and  shouted  aloud  in  the 
discovery  of  an  ever-living,  ever-loving  Father 
of  All. 

Grandly  did  the  faith  of  Murray  cling  to  a 
Saviour  whose  merciful  interposition,  compre- 
hending the  whole  race,  had  redeemed  it  abso- 
lutely from  the  perils  and  penalties  of  a  stern 
and  terrible  justice  :  Nobly  did  the  faith  of  Win- 
chester rise  above  the  shame  of  a  God  defeated 
in  his  purpose,  and  call  upon  the  nations  to  be- 


1 66  Origin  and  History. 

lieve  in  a  retribution  mellowed  into  restoration 
by  an  atoning  sacrifice  : 

But  the  hand  of  Ballou  that  struck  down  the 
veils  of  mystery,  exalted  the  simple  testimony 
of  Christ  the  Mediator,  as  being  the  Revelator 
and  Interpreter  of  the  character  and  the  ways  of 
God.  With  no  glowing  endless  burnings  to  be 
quenched  —  with  no  need  of  a  vicarious  offering 
to  appease  him  —  with  no  need  of  a  proxy  to 
satisfy  the  claims  of  his  law, —  the  Holy  One  is, 
and  ever  was,  and  ever  will  be,  the  lover  and  the 
friend  of  all  souls ;  and  saints  and  martyrs,  and 
evangelists  and  apostles,  and  prophets  and  patri- 
archs, and  the  crucified  and  glorified  Redeemer, 
are  but  the  host  ordained  to  show  his  salvation 
to  the  ends  of  the  earth.* 

ORIGIN    AND    HISTORY. 

When  the  question  is  urged.  Where  was  your 
doctrine  of  Universalism  before  Murray,  Win- 
chester, Ballou  ?  we  adopt  the  Quaker's  reply 
to  a  corresponding  inquiry :  Where  thin-e  never 
was,   friend  —  in  the  Scriptures.     And  if  any 

*  An  article  by  Rev.  W.  S.  Balch,  in  the  Universalist  Quar- 
terly of  January,  1872,  makes  out  a  strong  case  for  the  priority 
of  Rev.  Caleb  Rich,  as  to  the  peculiarities  of  doctrine  claimed 
for  Rev.  Hosea  Ballou.  It  is  possible  that  the  relation  of  the 
former  to  the  latter  corresponds  to  the  relation  of  Relly  to 
Murray  and  Siegvolk  to  Winchester,  Without  the  peculiar 
power  of  Murray,  Winchester  and  Ballou,  the  revelations  of 
Relly,  Siegvolk  and  Rich  would  probably  be  travelling  in  a 
narrow  circle. 


On  gin  and  History.  167 

shall  press  the  fact,  set  forth  in  these  pages,  that 
Universalists  have  not  been  strictly  in  unity  in 
the  details  of  their  creed,  we  have  only  to  an- 
swer that  the  like  was  the  case  among  the  im- 
mediate followers  of  Christ.  And  if  any  shall 
still  further  challenge  us  to  answer,  by  noting 
the  ups-and-downs  of  our  denomination,  we 
need  only  refer  to  a  like  history  in  the  days  of 
the  primitive  church. 

The  disciples  and  apostles  were  true  men, 
making  trustful  narrative  of  what  they  saw  and 
heard,  but  their  training  had  been  in  the  Jewish 
vein  of  thought,  and  their  expectations  were  of 
one  who  should  have  redeemed  Israel,  in  an  out- 
ward interpretation  of  the  prophecy.  Not  so 
•with  the  Great  Teacher,  else  was  he  also  a  fal- 
lible man.  He  predicted  his  own  literal  death, 
and  his  resurrection  on  the  third  day.  Which 
of  all  his  disciples  understood  or  believed  him  ? 
The  time  came  when  all  was  clear  to  them :  At 
the  date  of  prediction  all  was  dim  or  dark.  Only 
lie  walked  in  the  light  of  day,  from  first  to  last ; 
and  of  what  he  taught,  and  illustrated,  and  was, 
Universalism  is  the  summary.  Comprehensively : 
Our  Father  who  art  in  heaven.  Practically :  Be 
ye  therefore  perfect,  even  as  your  Father  in 
heaven  is  perfect.  Sympathetically :  He  hath 
sent  me  to  heal  the  broken-hearted,  to  comfort 
all  who  mourn.  Experimentally :  If  any  man 
will  do  his  will,  he  shall  know  of  the  doctrine 
whether  it  be  of  God.     Eventually:  And  I,  if  I 


1 68  Origin  and  History. 

be  lifted  up  from  the  earth,  will  draw  all  men 
unto  me. 

These  gospel  principles,  though  held  in  com- 
mon by  the  disciples,  were  variously  regarded 
as  to  their  relative  importance.  Have  you  con- 
sidered that  the  apostolic  twelve  were  represen- 
tative men,  types  of  twelve  sorts  of  men  ?  We 
know  a  little  concerning  several  of  them  —  of 
several  we  know  little  beside  their  names ;  but 
had  we  a  biographical  sketch  of  each  of  the 
circle,  we  should,  I  doubt  not,  behold  mankind 
comprehended  in  a  group.  Was  it  essential,  or 
only  expedient,  that  it  should  be  so  ?  A  perfect 
classification  is  impossible.  Strictness  would 
end  in  individualism.  In  Christianity  we  are 
all  one,  yet  how  largely  diversified  are  the  mem- 
bers of  even  a  single  sect !  These  must  be  met 
and  answered  by  men  and  by  revelations  suited 
to  the  specific  case  of  each ;  and  is  it  a  strange 
or  unwarranted  assumption,  that  there  are  twelve 
classes,  each  represented  in  the  immediate  fam- 
ily of  Jesus  of  Nazareth  ? 

Stout,  confident  Peter,  ready  to  follow  our 
Lord  to  the  cross,  if  need  be,  yet  terrified  by 
allegation  of  the  maiden  —  cursing  and  swear- 
ing that  he  knew  not  the  man  —  weeping  bit- 
terly at  the  crowing  of  the  cock :  John,  the 
gentle  disciple  whom  Jesus  loved,  and  who  lay 
in  his  bosom  at  the  supper,  gathering  inspiration 
and  strength  to  write  a  loving  Evangel,  most 
loving  Epistles,  most  startling  Visions :  James 


Origin  and  History.  169 

the  moralist,  whose  practical  discourse  was  con- 
sidered if  not  rejected  by  Luther  as  a  chaffy- 
epistle,  because  it  seemed  to  disparage  faith  in 
the  encomium  of  good  works :  Thomas  the 
honest  doubter,  who  did  not  hesitate  to  demand 
palpable  evidence  of  the  print  of  the  nails,  the 
deadly  thrust  of  the  spear  —  mighty  in  faith 
when  accommodated  with  the  proofs  his  pecu- 
liarities demanded:  Matthew,  whose  sympathies 
were  with  the  publicans  sitting  at  the  receipt 
of  custom,  and  with  sinners  everywhere,  as  a 
people  who  could  be  reached  through  kindly 
consideration  only :  Judas  Iscariot,  plausible  in 
manner,  apt  as  a  financier,  using  the  hostility 
of  the  Pharisees  to  replenish  a  common  purse, 
yet  with  an  inward  sense  most  sorely  touched 
by  conviction  of  a  wrong :  Here  are  only  half 
of  the  chosen  twelve.  The  full  complement,  I 
doubt  not,  would  prove  what  I  have  intimated, 
namely,  they  are  representative  types  of  the 
whole  round  of  humanity.  And  to  make  sure 
of  no  vacancy,  and  as  banding  all,  even  the  Gen- 
tiles, let  Saul  of  Tarsus  be  summoned  in  the 
name  of  Paul. 

There  was  need,  we  may  assume,  of  twelve 
men,  showing  diversities  of  operations,  but  the 
same  spirit.  Is  the  allusion  allowable  that  the 
tree  of  life,  on  either  side  of  the  river,  bare 
twelve  manner  of  fruits,  and  that  the  leaves  of 
the  tree  are  for  the  healing  of  the  nations  ? 

The   canon   of  the    New   Testament,  —  how 


lyo  Origin  and  History. 

could  it  be  complete  without  the  changeful 
scenes  in  the  Acts  of  the  Apostles,  the  logic 
of  Paul,  the  contrasts  and  comparisons  of  the 
Epistle  to  the  Hebrews,  the  sternness  of  Jude, 
the  tender  pleadings  of  John,  the  close  ques- 
tioning of  James,  the  mellowed  counsel  of  Peter, 
the  awful  symbolism  of  the  Apocalypse  ?  In 
this  variety  there  is  something  to  satisfy  the 
necessities  of  representative  men,  and  so  to  sat- 
isfy the  multitudes  of  whom  they  are  the  types. 

The  twelve  were  men  —  not  angels  —  though 
many  a  Christian  professor  has  virtually  summed 
up  his  reverence  in  this :  I  said  ye  are  gods.  In 
the  churches,  some  were  of  Paul,  some  of  Apol- 
los,  some  of  Cephas  —  some,  too,  seemed  to  be 
of  Moses,  as  to  ceremonials  —  but  all  were  of 
Christ. 

Learned  men,  with  greater  or  less  impartiality, 
and  with  greater  or  less  success,  have  traced 
all  departures  from  this  simplicity,  and  whoso 
will,  may  accompany  these  historians  through  all 
hideous  highways  and  by-ways  of  developing 
degradation.  It  seemed  indeed,  during  the  first 
three  centuries,  as  if  the  spiritual  authorities  had 
adopted  the  policy  of  Roman  conquest :  Conse- 
crate the  divinities  and  the  shrines,  the  saints 
and  the  devils,  of  every  conquered  people. — 
Priests  became  Bishops,  and  the  Bishop  of  the 
strongest  hand  finally  became  something  more. 
At  what  date  I  do  not  now  inquire.  Only  the 
fact  is  needful  for  my  purpose,  that  the  Catholic 


Origin  and  Histoiy.  171 

Church,  whether  Roman  or  Greek,  —  a  con- 
glomeration of  Christian  truth,  Jewish  fables, 
Heathen  superstitions,  —  obtained  the  ecclesias- 
tical and  therefore  the  political  mastery  of  the 
nations.  Not  always  without  bitter  controversy 
—  not  always  without  violence.  The  keys  and 
the  sword  were  in  the  same  girdle. 

What,  meanwhile,  became  of  the  Universalism 
of  Christianity  ?  Was  it  silently  conceded  dur- 
ing discussions  of  the  Messiahship,  Arianism, 
Pre-existence  ?  Clemens  of  Alexandria  and  his 
renowned  pupil,  Origen,  exalted  the  cardinal 
theme,  and  for  many  ages  the  influence  of  the 
latter  was  widely  felt  and  acknowledged ;  but 
the  Church  Council  of  553  put  the  black  seal 
of  condemnation  upon  the  doctrine  of  Univer- 
salism.*    Then  came  starless  night. 

The  early  Reformers  of  less  than  a  thousand 
years  later,  struggled  mainly  against  the  su- 
premacy of  the  Pope,  but  made  small  advance 
in  the  direction  of  nobler  views  of  the  divine 
government.  It  would  seem  indeed  as  if  they 
had  leagued  to  roll  a  huge  stone  upon  the  mouth 
of  the  sepulchre  to  prevent  the  resurrection  of 
Universalism.  Not  continental  religionists  only, 
but  in  the  reign  of  Edward  VI.,  of  England, 
1553,  Forty-two-Articles  of  Faith  were  enacted, 
the  following  being  the  last  of  the  series : 

*  Ancient  History  of  Universalism,  by  Rev.  H.  Ballou  2d. 
The  author  found  few  of  the  living  among  the  many  dead,  in 
the  early  centuries  of  the  church. 


172  Origin  and  History. 

"  All  men  not  to  be  saved  at  last.  They  also  deserve 
to  be  condemned  who  endeavor  to  restore  the  pernicious 
opinion  that  all  men  (though  never  so  ungodly)  shall  at 
last  be  saved,  when  for  a  certain  time  appointed  by  the 
Divine  justice,  they  have  endured  punishment  for  their 
sins  committed." 

Mark :  To  restore.  Ten  years  later,  uirder 
Elizabeth,  the  articles  were  reduced  to  thirty- 
nine,  the  foregoing  being  among  the  exscinded 
sections ;  but  often  have  I  considered  what  would 
have  been  the  present  state  of  the  Protestant 
Churches  all  over  the  land,  had  the  Reformers 
distinctly  affirmed  tlie  final  reformation  of  all  sin- 
ful souls.  It  would  have  done  ten-fold  more  to 
break  the  power  of  Roman  Catholicism,  than 
has  been  done  by  the  argumentative  warfare  of 
three  centuries, 

I  do  not  purpose  any  discussion  of  the  ques- 
tion, but  what  single  rational  presumption  is 
there  against  a  reformatory  process  in  the  life  to 
come?  Critics  who  would  maintain  the  Godless, 
Christless,  hopeless,  heartless  dogma  of  no 
change  after  death,  may  stoutly  contend  against 
it,  but  the  common  sense  of  humanity  will  cling 
to  the  popular  acceptation  of  Christ  preaching 
to  the  spirits  in  prison.  No  material  fires,  no 
purgatorial  satisfaction,  no  diminution  in  inten- 
sity of  suffering,  nor  shortening  of  the  term  by 
the  mummery  and  machinery  of  masses  for  the 
dead,  but  only  preaching  to  the  departed  as  he 
had  preached  to  men  in  the  flesh  —  the  same: 


Origin  and  History.  173 

tenderness  of  divine  love  —  the  same  solemn  call 
into  repentance  and  a  new  life:  In  all  the  won- 
derful things  ascribed  to  him  there  is  nothing  so 
grandly  solemn  as  this  —  nothing  that  so  highly 
exalts  him  into  the  empire  of  souls. 

The  eyes  of  the  blind  were  opened  to  behold 
and  bless  the  merciful  hand :  The  ears  of  the 
deaf  were  unstopped  to  hearken  to  the  gracious 
words  which  came  from  guileless  lips :  The 
tongues  of  the  dumb  were  loosened  to  declare 
his  praise :  Forms  whence  the  spirit  had  passed 
arose  to  hail  him  as  more  than  conqueror :  But 
what  are  all  these  miracles  of  the  Lord  of  the 
living  and  the  dead,  in  comparison  of  the  record 
that  he  descended  into  the  lower  parts  of  the 
earth,  descended  into  hell,  for  the  recovery  of 
the  lost,  as  the  condition-precedent  of  ascending 
far  above  all  heavens  that  he  might  fill  all  things ! 

Divest  these  testimonies  of  all  figures  of 
speech,  and  of  the  materialistic  relation  of 
height  and  depth,  and  there  remains  the  most 
noble,  majestic  revelation  conceivable,  —  a  con- 
secrated and  crowned  Christ,  acknowledged  and 
glorified  by  the  universe  of  the  redeemed. 

This  is  Universalism.  Set  aside  all  facts  or 
speculations  respecting  its  origin  or  its  history, 
if  you  will :  However  diversified  the  details,  this 
is  Universalism,  rising  into  honor  and  dominion 
in  all  the  world. 


1 74  The  Holy  Spirit. 

THE    HOLY   SPIRIT,  OR   SPIRIT    OF   TRUTH. 

Rev.  Albert  Barnes  has  been  sharply  criticized 
for  assuming  as  a  great  principle  that  i  Cor.  xv. 
22,  "  for  as  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive,"  is  not  to  be  so  inter- 
preted as  to  teach  the  doctrine  of  the  salvation 
of  all  men  :  Yet  I  should  be  willing,  did  I  find 
or  feel  it  necessary,  to  occupy  a  corresponding 
position  in  reference  to  any  passage  quoted 
against  Universalism.  I  assume  as  a  great  prin- 
ciple that  no  text  whatever  is  to  be  so  interpreted 
as  to  teach  the  doctrine  of  endless  punishment. 
As  Mr.  Barnes  did,  so  would  /  do :  Explain 
isolated,  specific  passages  by  what  I  hold  to  be 
the  general  tenor  of  the  Scriptures. 

Murray  had  a  method,  satisfactory  to  himself, 
of  explaining  all  passages  of  the  Bible  in  har- 
mony with  his  mystical  theory  of  Universal  Re- 
demption :  Winchester  interpreted  every  scriptu- 
ral declaration  of  terrible  judgment  in  consist- 
ency with  Universal  Restoration :  Ballou,  in  the 
beginning,  indulged  in  what  we  now  consider 
fanciful  expositions  of  the  parables  of  the  New 
Testament,  in  furtherance  of  the  doctrine  of  Uni- 
versal Reconciliation  :  And  it  is  not  probable 
that  any  one  of  these  sincere  believers  in  divine 
revelation  would  have  relinquished  his  own  view 
of  the  divine  government,  if  texts  had  been  piled 
up  against  him  from  Tophet  to  the  stars. 

The  truth  is,  every  man  enters  into  inquiry 


The  Holy  Spirit.  175 

with  certain  personal  convictions,  coming  forth 
of  nature  or  education,  or  both,  and  sooner  or 
later  the  question  will  be  decided  whether  the 
creed  is  in  the  man,  or  the  man  in  the  creed. 
Growth  in  the  knowledge  of  the  true  God  is  an 
important  means  of  growth  in  the  graces  of  a 
religious  life  :  Growth  in  grace  is  essential  to 
growth  in  knowledge  of  the  true  God. 

If  we  deny  the  expository  authority  of  any 
man,  or  men,  how  can  we  possibly  attain  the 
unity  of  faith,  when  argument  has  failed  and  con- 
troversy is  at  an  end?  There  is  only  one  way: 
We  must  agree  to  interpret  the  Holy  Bible  by 
the  Holy  Ghost.  The  latter,  which  is  spoken 
of  as  proceeding  from  the  Father,  is  not  a  dis- 
tinct personality  but  a  personification  —  not  the 
complement  of  a  trinity  in  unity  of  the  godhead, 
but  a  divine  spirit  awakened,  begotten,  born, 
within  man  —  the  prophet,  revelator,  comforter, 
which  Christ  promised  to  send,  to  teach  us  all 
things,  to  guide  us  into  all  truth,  and  to  show  us 
things  to  come.* 

*In  John  xiv.,  xv.,  xvi.,  the  Paraclete,  four  times  rendered 
the  Comforter,  has  the  Holy  Ghost  and  the  Spirit  of  Truth,  as 
equivalent,  defining  terms.  In  i  John  ii.  i,  the  same  noun  is 
applied  to  Jesus  Christ  the  righteous,  as  "  an  advocate  with  the 
Father."  That  is,  together  with,  additional  to,  on  the  same 
side  of  the  case  —  for  it  must  be  accepted  as  a  great  principle 
that  this  passage  is  not  to  be  so  interpreted  as  to  teach  any 
pleading  of  man's  cause  with  God.  The  Father  is  continually 
pleading  his  own  cause  with  the  world  :  Christ  is  his  anointed 
helper:  And  as  ambassadors  for  Christ,  we  pray  you,  ia 
Christ's  stead,  be  ye  reconciled  to  God,  2  Cor.  v. 


ij'i  The  Holy  Spirit. 

I  do  not  mean  that  this  divine  spirit  is  the 
judge  of  verbal  or  dogmatic  criticism,  or  of 
metaphysical  nicety,  nor  would  I  accept  the  fan- 
cies or  the  frenzies  of  the  ages,  but  I  do  hold 
that  whoso  feels  the  inspiration  of  divine  love, 
and  obeys  the  aspirations  and  follows  the  lead- 
ings of  good-will  to  men,  will  rise  above  merely 
textual  authority  and  be  sure  that  Christ  himself 
is  the  Word  of  God. 

That  Word  in  a  veil  of  flesh  and  blood  dwelt 
among  us,  full  of  grace  and  truth,  in  the  per- 
sonal ministry  and  miracles  of  Jesus  of  Naza- 
reth. Not  by  measure  was  the  spirit  given  to 
him.  What  he  is  in  glory  he  was  in  humilia- 
tion —  yet  it  was  expedient  for  even  the  imme- 
diate apostles  that  he  should  go  away  from  them 
as  to  a  visible  presence,  and  not  until  the  out- 
ward passed  came  the  inward  power. 

In  the  days  of  Christ's  mortality,  what  were 
the  disciples  but  devout,  superstitious  men, 
holding  carnal  expositions  of  the  prophecies  of 
old  ?  Not  until  our  Lord  was  taken  away  from 
them,  did  they  understand  that  the  kingdom  is 
not  in  word  but  in  power,  —  not  material  ele- 
ments for  the  needs  of  material  life,  but  right- 
eousness, peace  and  joy  in  a  Holy  Spirit.  What 
was  the  dove  which  celebrated  the  baptism  of 
water,  what  but  a  symbol  of  inward,  spiritual 
grace  ?  It  was  not  understood,  long  afterwards, 
for  many  who  had  received  the  like  baptism  had 
not  so  much  as  heard  whether  there  be  any  Holy 


The  Holy  Spirit.  177 

Ghost  —  that  is,  any  inward,  spiritual  power. 
What  were  the  cloven  tongues  of  flame,  but 
symbols  of  light  and  love,  rising  in  the  unity  of 
prayer  and  praise  ?  What  was  the  sound  from 
heaven  as  of  a  rushing  mighty  wind,  what  was 
it  but  an  indication  of  an  invisible  presence  ? 

And  when  every  man  heard  the  disciples 
speak  in  his  own  tongue,  what  was  this  but  the 
revelation  of  the  common  language  of  the  Holy 
Ghost  in  every  age  and  in  every  land  ? 

This  divine  spirit  is  something  more  than  the 
inner  light  of  the  Quakers,  unless  indeed  the 
latter  throws  its  radiance  into  the  realm  of  dark- 
ness and  kindles  it  up  with  the  glories  of  eternal 
day.  It  is  the  ivitness  of  the  spirit.  As  the 
firmament  shows  forth  the  glory  of  the  Lord 
without  voice  or  language,  the  spirit  helpeth 
our  infirmities  with  unutterable  yearnings.  That 
witness  finds  something  more  than  rhyme  in 
holiness  and  lowliness.  It  reaches  into  heaven 
to  worship  with  angels  and  with  the  redeemed, 
and  into  hell  to  lift  the  forlorn  into  the  newness 
and  nearness  of  a  ransomed  life. 

That  men  of  the  representative  type  of  Barnes* 

*  J?ev.  Albert  Barnes.  "  In  the  distress  and  anguish  of  my 
own  spirit,  I  confess  that  I  see  no  light  whatever.  I  see  not 
one  ray  to  disclose  to  me  .  .  .  why  man  must  suffer  to  all 
eternity.  ...  I  have  never  seen  a  particle  of  light  thrown  on 
these  subjects  that  has  given  a  moment's  ease  to  my  tortured 
mind.  ...  I  trust  other  men  have  not  the  anguish  of  spirit 
■which  I  have.  ...  It  is  all  dark,  dark,  dark  to  my  soul,  and 
I  cannot  disguise  it."  — Practical  Sermons,  pp.  123-4. 
12 


178  The  Holy  Spirit. 

believe  in  the  Holy  Bible  after  their  own  fashion 
of  exposition,  and  that  they  are  men  of  prayer, 
cannot  be  doubted.  The  same  is  true  of  repre- 
sentative men  of  the  type  of  Edwards.*  It  is 
equally  certain  that  the  former  resist  and  grieve 
the  Holy  Ghost  by  unbelief  in  its  supplications, 
while  the  latter  resist  and  quench  it. 

The  sin  against  the  Holy  Ghost  is  not  charge- 
able. That  is  simply  a  wilful  sin,  whereas  peo- 
ple who  hold  a  creed  which  darkens  the  universe 
to  their  souls,  and  people  whose  creed  hardens 
the  heart  and  banishes  all  pity  from  the  church 
and  the  heavens,  must  be  terribly  sincere.  As 
Paul  blasphemed,  but  obtained  mercy  because 
he  did  it  ignorantly  in  unbelief,  so  these  do  not 
deserve  to  be  punished,  but  only  need  enlight- 
enment. Alas  for  the  hindrance !  They  would 
fain  bind  the  sweet  influences  of  Pleiades,  and  in- 
terpret the  Holy  Ghost  by  merciless  expositions 
of  the  Holy  Bible! 

The  Jews,  on  the  other  hand,  sinned  against 
inward  conviction.  Their  personal  indignity  to 
the  Son  of  Man  was  pardonable  because  of  their 
sincere  ignorance.  They  deemed  him  an  im- 
postor. Even  when  they  crucified  him,  they 
knew  not  what   they   did,   and   the    Mediator 

*  Rev.  Dr.  Edwards .  "  The  sight  of  hell  torments  will 
exalt  the  happiness  of  the  saints  for  ever.  When  they  see 
others  of  the  same  nature,  and  born  under  the  same  circum- 
stances, plunged  ill  such  misery,  and  they  so  distinguished,  O 
it  will  make  them  sensible  how  happy  they  are." 


The  Holy  Sphit.  1 79 

prayed  for  their  forgiveness  on  that  plea. — • 
Through  ignorance  ye  did  it.  To  which  an 
apostle  adds,  that  had  they  known  the  hidden 
wisdom  of  heaven,  they  would  not  have  cruci- 
fied the  Lord  of  Glory.  But  when  they  belied 
their  own  consciences,  and  wilfully  accused  him 
of  casting  out  demons  by  Beelzebub,  they  blas- 
phemed the  Spirit  of  God  in  Christ,  and  sinned 
against  their  own  souls.  It  was  a  wilful  sin,  not 
pardonable  in  either  the  Law  or  the  Gospel  age. 
I  do  not  claim  that  everything  in  the  New 
Testament,  on  this  theme,  is  equally  clear. 
There  are  passages  which  I  cannot  yet  inter- 
pret ;  but  I  hope  some  day  to  read  a  History 
of  the  Holy  Ghost,  and  I  prophesy,  as  its  unde- 
niable lesson,  that  the  idea,  or  thought,  or  senti- 
ment, or  spirit  of  Universalism,  has  from  the  be- 
ginning been  a  mighty  power  in  the  souls  of 
men.  No  considerate  religionist  or  moralist 
can  be  indifferent  to  its  struggles  and  its  tri- 
umphs, and  I  lament  that  I  am  not  more  com- 
petent to  trace  its  developments  and  to  describe 
the  connections  of  its  victories. 

As  a  spirit,  we  see  it  working  by  patient 
agencies,  and  rising  in  due  time  into  a  system 
of  doctrine  and  into  organizations  of  believers. 
What  is  the  "  war  in  heaven  "  but  the  conflict 
of  the  mystery  of  iniquity  and  the  mystery  of 
godliness  ?  There  has  been  fierce  battle  on  the 
planes  of  man's  higher  and  nobler  nature,  and 
the  adversary  and  his  legions  have  been  thrust 


i8o  The  Holy  Spirit. 

out  and  cast  down  into  the  earth,  wherever  and 
whenever  the  revelation  has  been  acknowledged 
of  a  mighty  and  merciful  God  in  a  redeeming, 
triumphant  Christ. 

And  all  this  through  the  blessed  instrumen- 
tality of  the  Spirit  of  Truth,  the  Holy  Ghost. 
Whithersoever  it  journeys,  the  olden  prophecy 
is  fulfilled :  "  The  wilderness  and  the  solitary 
place  shall  be  glad  for  them,  and  the  desert  shall 
rejoice  and  blossom  as  the  rose.  The  eyes  of  the 
blind  shall  be  opened,  and  the  ears  of  the  deaf 
shall  be  unstopped.  The  lame  man  shall  leap 
as  an  hart,  and  the  tongue  of  the  dumb  sing ; 
for  in  the  wilderness  shall  waters  break  out,  and 
streams  in  the  desert :  And  the  glowing  sand 
shall  become  a  pool,  and  the  thirsty  soil  bub- 
bling springs."  Even  into  the  haunt  of  dragons 
is  its  appointed  path,  opening  up  a  highway  for 
the  King  of  Glory. 

—  Unquestionably  we  may  claim  a  gospel  of 
unparalleled  worth.  The  voice  of  a  divine- 
humanity  pleads  for  a  redemption  which  girdles 
the  whole  race  of  man,  and  fills  the  universe  of 
souls  with  the  grandeur  and  the  praise  of  God. 
All  limitation  must  needs  include  doubt,  and  if 
the  portals  of  immortal  blessedness  shall  be 
closed  against  even  one  of  our  race,  tJiat  one  may 
be  you.  Certainty  of  such  an  issue  would  em- 
bitter every  moment  of  your  life ;  probability 
that  the  final  lot  of  sorrow  will  fall  on  yon, 
would  haunt  you  with  fearful  wailings ;  and  the 


The  Holy  Spwit.  i8i 

bare  possibility  of  endless  wretchedness  for  any, 
would  seem  to  debar  all  confidence  in  the  mer- 
ciful overrulings  of  the  Creator's  hand. 

Have  you  friends  whom  you  dearly  love, 
albeit  you  know  their  failings  and  their  faults  ? 
Have  you  a  husband,  or  a  wife,  or  children, 
whom  you  cherish  as  the  apple  of  your  eye, 
despite  their  infirmities  ?  Allov/ing  self  to  be 
satisfied  as  to  personal  results,  have  you  no 
misgivings  as  to  the  welfare  of  these?  To 
enjoy  rest  and  peace  of  mind,  must  you  needs 
stifle  thought  and  shut  yourselves  up  in  stolid 
indifference  ? 

There  can  be  no  question  that  every  faithful, 
devout  soul  is  entitled  to  the  promised  comfort 
of  those  who  mourn ;  and  the  more  like  Christ 
any  one  becomes,  the  larger  is  his  claim  for 
consolation.  It  is  not  a  claim  in  selfishness,  but 
in  wide-reaching  sympathy  and  pity  ;  and  the 
recompense  of  both  Christ  and  his  followers  is 
in  the  redemption  of  the  lost.  Do  you  not  be- 
lieve that  the  great  God  will  answer  the  prayer 
which  his  own  spirit  has  breathed  into  your 
inmost  heart?  How  else,  in  what  other  way, 
can  you  reach  the  comfort  he  has  promised  you? 

It  is  not  the  bare  possibility  of  this  sublime 
issue  that  Universalism  affirms,  nor  the  mere 
probability,  but  the  absolute  certainty  of  it. 
There  is  no  limitation,  and  therefore  no  room 
for  doubt.  Say  that  the  wicked  will  be  pun- 
ished and  the  righteous   rewarded :  All  this  we 


1 82  The  Holy  Sphit. 

do  steadfastly  believe.  The  Holy  Spirit  which 
Christ  promised  to  send,  was  to  convict  the 
world  of  sin  by  the  contrast  of  righteousness, 
and  to  rebuke  it  in  judgment.  But  as,  on  the 
one  hand,  there  are  blessings  which  no  man  can 
earn,  so  on  the  other  we  may  see  how  merited 
punishments  may  fall  short,  very  far  short  of  an 
eternity  of  wretchedness.  The  lines  of  justice 
and  of  mercy,  though  seeming  to  run  parallel, 
are  convergent  and  coincide  at  the  last.  In  that 
point  all  Christian  aspiration  meets  and  every 
prayer  is  satisfied,  and  that  grand  consumma- 
tion is  the  highest  conceivable  revelation  of  the 
generosity  of  God. 

Take  what  view  you  deem  wisest  respecting 
the  mode  of  the  divine  existence  —  only  hold 
firmly  the  comprehensive  truth  that  God  is 
Love:  Assign  to  Jesus  of  Nazareth  whatever 
station  you  consider  most  consistent  and  honor- 
able—  only  be  assured  that  he  is  the  Saviour  of 
THE  World:  Place  what  estimate  you  please 
on  rites  and  ceremonies  —  only  be  sure  that  you 
see  the  grander  nobility  of  love  and  good-will : 
Concede  the  auxiliary  worth  of  formulas  and 
theories  —  only  see  that  they  interfere  not  with 
the  gushing  tenderness  of  the  heart  that  has 
been  touched  by  the  inspiration  of  Christ. 

Above  all,  and  more  than  all,  scan  both  na- 
ture and  providence  with  a  philosopher's  curi- 
osity and  prophet's  vision  —  only  believe  in  the 
interpretation  of  all  mysteries  by  the  wonder- 


The  Holy  SpiHt.  183 

workings  of  infinite  perfection,  and  then  crown 
the  entire  circle  of  thought  by  the  devout  med- 
itation, "  Whom  have  I  in  heaven  but  Thee,  and 
there  is  none  upon  earth  that  I  desire  beside 
Thee ! " 

—  Very  wonderful  (and  yet  not  wonderful)  it 
is  to  consider  the  many  methods  men  have  im- 
agined or  contrived  to  get  rid  of  the  abomination 
that  maketh  desolate,  the  doctrine  of  endless  sin 
and  sorrow.  They  have  found  it  standing  in  the 
holy  place,  even  in  the  sanctuaries  of  religion, 
and  now  in  this  way  and  for  this  reason,  and 
anon  in  that  way  and  for  that  reason,  they  have 
struck  it  from  the  canons  and  the  creed. 

Some  indeed  have  ruled  themselves  among 
utter  unbelievers  because  they  could  not  brook 
the  companionship  of  utterly  repugnant  thoughts. 
They  would  rather  deny  the  being  of  a  God  than 
believe  in  a  Supreme  Majesty  unworthy  of  rev- 
erence and  trust. 

See,  too,  how  the  truly  religious  spirit  has 
sought  ways  and  means  to  get  rid  of  horrible 
and  blasphemous  dogmas,  without  impeaching 
the  authority  of  divine  revelation. 

Archbishop  Tillotson,  in  his  most  celebrated 
sermon,  affirmed  that  never-ending  torment  is 
threatened  in  the  Bible,  but  he  evaded  the  issue 
by  the  position  that  he  who  promises  concedes  a 
right  to  the  party  to  whom  promise  is  made, 
whereas  he  who  threatens  still  holds  in  his  hand 
the  reversal  or   cancelment  of  the   decree  of 


184  The  Holy  Spirit. 

judgment  —  and  no  man  can  find  fault  if  the 
Lord  be  better  than  worse  than  his  word ! 

Of  like  tenor  is  the  suggestion  of  Macknight: 
"  Allowing  that  eternal  punishments  are  really 
meant  in  the  threatenings  of  the  gospel,  no  man 
can  deny  that  God  has  it  still  in  his  power  to 
mitigate  and  modify  them,  to  what  degree  infinite 
wisdom  sees  fit."  What  is  this  but  the  generous 
suggestion  of  a  way  in  which  the  Supreme  Being 
may  escape  from  the  extremity  of  his  own  law  ? 
Herod  was  sorry,  but  had  not  the  manliness  to 
recede  from  an  oath  uttered  in  ignorance  of  what 
mischief  was  involved.  Can  you  conceive  of  a 
more  pitiable  spectacle  than  a  soriy  God  ? 

Dr.  Watts,  though  asserting  that  He  has  not 
given  us  any  discovery  of  hope  respecting  the 
wicked,  tremblingly  suggests  that  the  divine 
perfections  may  contrive  a  way  of  escape,  or, 
failing  in  this,  there  is  yet  hope  for  the  ungodly 
in  the  scheme  of  annihilation  ! 

The  latter  is  indeed  the  form  at  present  as- 
sumed by  spiritual  antagonism  to  torment  with- 
out alleviation  and  without  end.  There  is  not 
enough  of  devil  in  the  creed  to  assent  to  inter- 
minable sin  and  wailing  in  the  depths  of  misery, 
nor  enough  of  angel  to  lift  the  spiritually  dead 
into  the  mount  of  transfiguration. 

See,  moreover,  how  generalities  of  argument 
give  way  in  the  presence  of  specific  application. 
Dr.  Adam  Clarke  was  positive  that  endless 
wretchedness  is  true  for  somebody;  but  the  case 


The  Holy  Spirit.  185 

of  Absalom  came  up  for  commentary,  and  there 
was  urgent  need  for  an  exceptional  clause.  Not 
on  certainties,  not  on  probabilities,  but  on  bare 
possibilities,  the  heart  of  prayer  leaned,  as  his  pen 
indited  the  forlorn  hope,  Is  it  not  possible  that 
the  young  man  cried  for  pardon  while  he  hung 
in  the  tree  ?  The  renowned  author  had  been 
moved  by  the  mournful  apostrophe.  Would  God 
I  had  died  for  thee,  Absalom,  my  son,  my  son ! 

When  he  wrote  his  commentary  on  Matthew's 
account  of  Judas,  all  seemed  clear  for  the  creed, 
for  the  Holy  Ghost  was  absent;  but  when  his 
pen  touched  the  Acts  of  the  Apostles,  the  Holy 
Ghost  was  present,  and  the  gates  were  opened 
into  the  kingdom  of  heaven. 

And  if  Judas  passed  through  the  refining  fire 
of  infinite  love,  why  should  not  his  advocate  be 
justified  in  assuming  that  the  wretchedness  of 
Ananias  and  Sapphira  (who  sinned  against  the 
Holy  Ghost)  was  condensed  in  the  judgment  of 
death,  and  justify  a  plea  for  pardon  in  the  peni- 
tent visions  of  immortal  life? 

Every  day  and  every  hour  we  have  illustra- 
tions of  corresponding  fact  and  thought.  Even 
where  there  is  no  doubt  of  the  eternity  of  woe 
as  a  hideous  generality,  there  is  shrinking  from 
special  application,  and  the  trust  is  uttered  or  si- 
lently held,  He  is  in  the  hands  of  a  merciful  God ! 
Vainly  you  press  for  a  frank  avowal  of  the  creed 
in  the  face  of  awful  death-beds  or  under  the  gal- 
lows of  the  impenitent.     There  is  evermore  hope 


1 86  The  Holy  Sphit. 

against  hope,  trusting  in  the  tenderness  of  him 
who  is  pre-eminently  the  Son  of  God  because 
he  is  pre-eminently  the  Son  of  Man. 

And  thus,  not  in  the  words  that  merely  hu- 
man wisdom  teacheth,  but  in  the  words  that  the 
Holy  Ghost  teacheth,  we  compare  spiritual 
things  with  spiritual.  The  carnal  mind  protests 
with  loathing  —  the  unbelieving  heart  rejects 
with  lamentation  —  the  trustful  soul  exults  in 
demonstration  of  the  spirit  and  of  power. 


CHAPTER  VIII. 

Value  of  Organization  —  An  Old  Meeting-House — Rev.  John 
Murray — Alice  Brown  —  Energy  of  Faith  —  A  Church  Or- 
ganized—  Excommunication  —  Letter  in  Reply — Rev.  Abel 
Sarjent  —  Thomas  Brown  —  Robert  Lawrence  —  Pitiful 
Piety  —  Dumb  Church  —  Gloom  and  Decay  —  Sale  of  the 
Meeting-House  —  Thrice  Removed  — A  Hay-Barn  —  Ban- 
ner Cry  of  Zion  —  James  Boone  —  James  Scott  —  Manna 
in  the  Wilderness  —  Jacob  Grosh  —  Rev.  Jacob  Myers  — 
Missionary  Life  —  Whom  shall  I  send?  —  Pottsville  — 
Easton  —  Cry  under  Fallen  Altars. 

WE  have  seen  how  strong  the  Convention 
of  1790  was  —  strong  in  good  men  and 
in  noble  work  Strong  also  in  the  number  of 
societies  or  churches,  within  two  or  three  years 

—  as  shown  by  the  Circular  Letter  of  1792  : 

"  We  have  the  satisfaction  to  inform  you  that  the  num- 
ber of  churches  and  societies  joined  and  united  with  us, 
has  increased  to  fifteen,  exclusive  of  twenty-five  societies 
that  have  not  yet  met  us  in  Convention." 

Here  is  a  claim  and  acknowledgment  of  forty 
societies  or  churches.  Doubtless  many  of  them 
were  small,  and  few  of  them  had  meeting-houses 

—  yet  we  have  seen  how  from  year  to  year  the 
power  died  out,  until  the  promising  nucleus 
perished.     What  was  the  cause  of  decline  ? 

Only  this  :  There  was  no  persistent  organiza- 
tion.    The  ministers  were  not  pastors,  gathering 

187 


1 88  Vahie  of  Organization. 

the  sheep  of  the  fold  and  caring  for  the  Iambs 
of  the  flock.  They  were  only  preachers,  now 
here,  now  there,  with  no  special  charge.  They 
were  brave,  prayerful,  self-sacrificing  men.  They 
knew  how  to  confound  all  adversaries  in  argu- 
ment, and  to  awaken  a  glow  of  love  in  the  souls 
of  believers.  They  knew  how  to  kindle  a  flame 
upon  the  outward  altars  of  worship  —  but  they 
did  Jiot  know  how  to  make  the  fire  unquenchable. 
Yet  there  is  neither  mystery  nor  miracle  about 
it.  The  fire  must  be  continually  fed,  or  all  will 
pass  into  ashes,  dead  and  cold. 

What  is  the  secret  of  the  visible  progress  and 
prosperity  of  Methodism  ?  Clearly  this  :  The 
missionary  on  horseback,  with  a  pair  of  saddle- 
bags, a  change  of  raiment,  a  Bible  and  a  hymn- 
book  —  inspired  by  the  grace  of  a  redeemed 
life  —  organizing  classes,  appointing  class-leaders 
— these  growing  into  local  preachers,  and  sta- 
tions into  living  churches  —  enlarging  the  bor- 
ders and  strengthening  the  stakes  of  Zion  on 
every  hand. 

How  is  it  (or  has  it  been)  with  us  ?  I  do  not 
(and  never  did)  disparage  learning  in  a  clergy- 
man :  other  things  being  equal,  the  more  we 
have  of  it  the  better.  Nor  do  I  undervalue 
missionary  work,  though  I  have  thought  of  late 
years  that  it  is  not  profitable  to  plough  more 
land  than  we  can  cultivate.  Rut  I  do  say  that 
all  our  seminaries  of  learning,  literary  and  theo- 
logical, and  all  our  preaching,  will  fail  to  make 


An   Old  Meeti7ig- House.  189 

us  a  power  in  the  earth,  without  persistent  or- 
ganization of  churches  and  of  Sunday  Schools 
as  auxiharies. 

There  was  httle  of  the  one  and  none  of  the 
other  in  the  days  of  the  Philadelphia  Conven- 
tion. Cox,  Worth,  Seagrave,  Evans,  Sarjent, 
and  others,  passed  away  leaving  no  ministerial 
representatives,  and  all  the  Societies  or  Churches 
aforesaid,  with  one  exception,  shared  the  fate  of 
the  churches  of  the  apocalypse.  Surely  it  was 
of  the  Lord's  mercies  that  the  exception  was 
not  consumed. 

I  need  not  multiply  illustrations  of  what  is 
here  insisted  upon,  but  the  following  piece  of 
history  is  so  curious  that  I  shall  readily  be  par- 
doned for  inserting  it,  especially  as  it  relates  to 
one  of  the  forty  churches  claimed  by  the  Con- 
vention herein  treated  of 

AN    OLD    MEETING-HOUSE. 

We  learn  from  the  Life  of  the  Rev.  John 
Murray,  who  settled  in  New  England  in  1774, 
that  "  he  continued  uniformly  to  devote  the  sum- 
mer months  to  his  multiplied  adherents  from 
Maryland  to  New  Hampshire."  Conformably 
to  this  plan,  he  was  in  Good  Luck  in  1784,  at 
which  time  he  visited  the  grave  of  Thomas 
Potter,  and  preached  a  sermon  in  eulogy  of  his 
early  friend  and  patron. 

On  the  occasion  of  this  visit  to  Cedar  Creek 
and  Good  Luck,  he  became  acquainted  with  two 


190         An   Old  Meeting-  House. 

families  of  Baptists,  Piatt  and  Potter,  who,  de- 
signing to  attend  meeting  at  Jacobstown,  a  long 
day's  ride,  invited  him  to  accompany  them.  He 
accepted  the  invitation,  tarried  several  days  at 
the  end  of  his  journey,  and  preached  in  the  Bap- 
tist Meeting-House.  He  was  the  guest  of  John 
and  Alice  Brown. 

The  latter  was  among  his  converts.  Respect- 
ing her,  the  child-memory  of  a  grand-daughter, 
still  living,  has  visions  only  of  "  a  fair  beautiful 
face,  and  a  black  velvet  cloak."  She  was  the 
daughter  of  Rev.  John  Coward,  a  distinguished 
Baptist  clergyman  of  that  region,  a  woman  of 
more  than  ordinary  talent,  information  and 
energy.  She  sustained  an  unblemished  reputa- 
tion, and  was  universally  beloved.  She  had 
been  a  zealous  Baptist,  and  her  change  of  senti- 
ment was  long  remembered  with  sorrow  among 
her  kindred  and  in  the  church  from  which  she 
came  out. 

That  she  possessed  more  than  usual  individ- 
uality and  strength  of  purpose,  may  fairly  be 
inferred  from  the  fact  that  she  broke  through 
the  social  trammels  of  an  honorable  church  an- 
cestry and  relation,  and  unreservedly  avowed 
herself  a  convert  to  the  unpopular  doctrine  of 
Universalism. 

Other  members  of  the  church,  presumably, 
imitated  her  influential  example,  and  others, 
again,  regarded  as  outsiders,  were  so  favorably 
impressed,  that  a  proposition  to  erect  a  Univer- 


An   Old  Meeting- House.  191 

salist  meeting-house,  met  prompt  encourage- 
ment. Very  soon  a  considerable  sum  was 
raised  for  the  purpose,  and  the  meeting-house 
was  built  (I  should  rather  say,  commenced)  hav- 
ing a  free  burial-ground  attached.  In  all  this, 
Alice  Brown  was  the  leading  spirit  and  a  lib- 
eral contributor  —  footing  all  adverse  balances,  I 
judge.  I  have  copies  of  several  receipts,  dated 
in  1795,  one  of  them  for  so  many  "hard  dollars," 
and  others  for  so  many  pounds  and  shillings, 
"  received  of  Alice  Brown  for  work  done  (in  the 
way  of  repairs,  or  in  the  slow  process  of  comple- 
tion) at  the  Universal  Meeting-House  in  New 
Hanover." 

According  to  tradition,  her  husband,  a  man 
of  business,  took  no  part  in  this  project,  but  do- 
nated about  an  acre  of  ground  for  the  purpose  — 
the  site,  in  the  township  of  New  Hanover,  being 
about  midway  between  the  villages  of  Jacobstown 
and  New  Egypt,  and  about  one  hundred  yards 
south  of  the  road  between  those  places,  on  a 
cross-road  leading,  I  believe,  to  Cookstown. 

How  devout  and  persevering  must  have  been 
the  zeal  of  that  remarkable  woman  !  The  meet- 
ing-house upon  which  she  had  set  her  seal,  was 
unfinished  after  ten  years  of  labor,  but  still  she 
kept  on.  All  that  she  could  spare  from  her  own 
purse,  which  never  was  as  full  as  her  heart,  and 
all  that  was  contributed  in  answer  to  her  appli- 
cation, was  spent  upon  that  house  of  the  Lord. 

—  A  Universalist  Church  or  Society  having 


192  An   Old  Meeting- House. 

not  yet  been  organized,  Alice  Brown  was  still  a 
member  of  the  Baptist  Church  —  not,  however, 
of  the  branch  instituted  in  Jacobstown  in  1785, 
but  of  the  one  at  New  Mills,  now  Pemberton. 
Though  residing  within  the  circle  of  the  new, 
she  had  preference  for  continuance  in  the  old, 
especially  as  no  principle  was  at  stake. 

The  time  however  came  when  she  was  the 
centre  of  a  religious  group  who  organized  them- 
selves into  a  society  known  as  the  Free  Universal 
Church  of  Christ  at  New  Hanover,  Empson 
Kirby,  Elder,  William  Pharos,  Clerk  —  the  date 
being  Sept.  25, 1793.  They  unanimously  adopted 
the  Articles  of  Faith  set  forth  by  the  Philadel- 
phia Convention  of  1790. 

Jan.  30,  1794,  the  same  officers,  in  behalf  of 
the  same  church,  forwarded  a  letter  to  their  ab- 
sent Minister: 

"  We  continue  to  hold  you  as  our  pastor  in  this  church, 
hoping  for  your  prayers  as  such.  We  hkewise  continue 
to  meet  together  once  a  week,  for  the  edifying  of  each 
other.  We  still  remain  steadfast  in  the  belief  of  God's 
universal  love,  and  we  are  still  persuaded  that  it  is  im- 
possible for  that  love  to  change." 

That  Minister  or  pastor  undoubtedly  was 
Rev.  Abel  Sarjent,  of  whom  I  have  elsewhere 
given  an  account. 

I  gather  these  facts  (respecting  the  organiza- 
tion of  a  church)  from  the  Free  Universal 
Magazine,  edited  and  published  by  Mr.  Sarjent, 
Mrs.  Alice  Brown  being;  in  the  list  of  subscribers. 


An   Old  Meeting- House.  193 

That  Magazine  also  contains  a  "  Letter  from  the 
Baptists  to  their  dissenting  sister  who  had  lately- 
joined  the  Universalists."  It  was  signed  I.  C, 
meaning  Rev.  Isaac  Carlisle,  pastor  of  the  Bap- 
tist Church  at  New  Mills,  and  addressed  to  Mrs. 
Alice  Brown.  I  quote  a  portion  of  her  reply, 
which  sufficiently  explains  and  answers  the  eject- 
ment and  its  line  of  argument. 

To  Rev.  Isaac  Carlisle. 

My  dear  Brother :  .  .  .  .  You  inform  me  that  I  am  no 
more  a  member  of  your  church.  I  do  not  expect  it.  I 
tarried  as  long  as  I  could  feel  easy.  .  .  .  Brother,  it  is 
my  confidence  in  the  faithfulness  of  God  and  the  power 
of  his  word,  to  accomplish  all  his  designs,  and  so  to 
fulfil  all  his  promises,  that  makes  me  believe  as  I  do.  .  .  . 
God's  love  cannot  change  ;  therefore  all  shall,  sooner  or 
later,  be  brought  to  the  very  end  for  which  he  designed 
them,  which  was  to  glorify  and  enjoy  God.  Not  unto 
us,  but  unto  /tz's  name  be  all  the  glory.  If  God  so  loved 
the  world,  and  if  this  kindness  of  his  towards  man,  hath 
been  so  brought  to  light  by  the  Gospel,  may  we  not  take 
the  comfort  and  give  God  the  g.Jory  of  our  salvation  ? 

You  beg  to  know  what  I  have  gained  by  the  ex- 
change. I  will  tell  you.  The  more  I  see  of  his  great- 
ness and  goodness,  the  more  I  love  him.  You  say,  if 
that  were  the  case  you  should  wish  me  God  speed.  I 
thank  you.  I  hope  God  will  speed  me  in  so  glorious  a 
doctrine.  Would  to  God  you  might  rejoice  with  me  in 
the  same  joy.  But  if  we  do  not  see  alike  in  all  things, 
let  not  that  hinder  our  Christian  love.  .  .  , 

....  You  say  the  word  of  God  stands  opposed  to 
the  doctrine  of  Universal  Salvation.  Perhaps  it  is  for  a 
want  of  due  and  impartial  inquiry,  or  education  may 
lead  you  to  think  so,  but  I  think  the  whole  testimony  of 
God  supports  and  defends  the  truth  of  that  heavenly, 
13 


194  ^^^   Old  Meeting- House. 

and  soul-drawing,  and  soul-exulting  doctrine.  Now 
who  is  or  can  be  able  to  pluck  us  out  of  the  hand  of  him 
who  has  all  power  in  heaven  and  earth  ? 

....  This  from  your  friend  and  well-wisher, 

Alice  Brown. 

There  is  singular  sweetness  in  the  assurance 
that  she  had  tarried  as  long  as  she  could  feel 
easy  —  also  in  the  appeal,  May  we  not  take  the 
comfort  and  give  God  the  glory  ? 

Thomas  Brown  (born  1762,  died  1845,  aged 
83)  heard  Murray  preach  in  the  old  meeting- 
house referred  to,  and  narrated  the  circum- 
stances so  frequently  to  his  kindred  and  friends, 
that  it  remains  among  his  descendants  a  vivid 
and  valued  tradition.  The  text  was  Titus  ii.  11, 
12 :  "  The  grace  of  God  that  bringeth  salvation 
to  all  men  hath  appeared,  teaching  us  that  de- 
nying ungodliness  and  worldly  lusts,  we  should 
live  soberly,  righteously  and  godly  in  this  pres- 
ent world."  The  man  went  in  an  opposer,  and 
came  out  a  convert. 

This  was  in  one  of  the  missionary  visits  of 
Mr.  Murray,  the  date  being  uncertain.  It  may 
have  been  in  1798,  when  he  was  in  Philadel- 
phia on  business  —  or  in  May,  1803,  when  he 
attended  the  Universalist  Convention  —  or  in  the 
winter  of  1803- 1804,  when  he  spent  two  months 
in  that  city  for  the  accommodation  of  Mr.  Jones, 
who  was  on  a  visit  to  New  England,  doubtless 
with  a  view  to  settlement  in  Gloucester.  Mr. 
Murray  would  hardly  pass  within  call  of  one  of 


All   Old  Meeting- House.  195 

the  few  Universalist  meeting-houses  in  the  land, 
without  preaching  to  his  steadfast  friends  in  New 
Hanover. 

That  building,  erected  1785-95,  was  then 
known  as  distinctively  a  Universalist  meeting- 
house, and  is  still  thus  spoken  of  in  the  region 
round  about,  by  all  who  know  anything  of  the 
matter.  What  Universalist  ministers  preached 
in  the  neighborhood,  or  what  Universalist  Min- 
isters (besides  Murray)  preached  in  the  meet- 
ing-house, I  have  been  unable  to  learn.  Tra- 
dition, avouching  that  several  clergymen  of  the 
Universalist  order  had  there  lifted  up  the  voice 
of  redemption,  is  ignorant  of  their  names, 

I  have  learned,  however,  that  Robert  Lazvrcnce, 
a  convert  to  Universalism,  frequently  exhorted 
there,  about  1800.  He  died  in  1834.  My  in- 
formant says, 

"  I  remember  him  well.  A  little  time  before  his  death, 
a  lame  man  preached  in  the  school-house  in  New  Egypt. 
I  have  forgotten  his  name.  Mr.  Lawrence,  I  recollect, 
was  very  anxious  to  see  him,  but  his  Methodist  family 
would  not  gratify  this  very  aged  and  infirm  man,  by  in- 
viting the  Universalist  Minister  to  call  upon  him." 

Undoubtedly  that  Minister  was  Rev.  Savillion 
W.  Fuller.  On  our  pilgrimage  to  Good  Luck 
in  May,  1834,  we  had  meetings  at  several  points, 
and  Mr.  Fuller  was  one  of  the  preachers  in  New 
Egypt.  Had  he  known  the  circumstances  men- 
tioned by  my  correspondent,  he  would  have 
walked  all  night,  if  necessary,  lame  as  he  was, 


196         An   Old  Meeting- House. 

to  take  that  ancient  Brother  Lawrence  by  the 
hand.  Surely  piety  did  a  pitiful  thing  in  re- 
fusing the  old  man's  reasonable  request.  Such 
bigotry,  even  on  the  plea  of  conscience,  is 
pardonable  only  through  repentance,  by  the  un- 
merited clemency  of  the  Lord. 

It  is  plain  to  us  now,  in  fact,  what  probably 
was  plain  in  prophecy,  that  merely  lay-preaching 
or  exhortation,  could  not  long  sustain  an  unpop- 
ular cause.  Young  clergymen  of  the  Universal- 
ist  order  did  not  rise  up  to  occupy  the  places  of 
the  ancients  and  elders,  and  the  dying  away  of  a 
regular  ministry  brought  silence  into  that  struc- 
ture, and  dust  upon  its  threshold.  "  It  was  very 
mournful,"  said  an  aged  lady  to  me,  "  it  was 
very  mournful  to  pass  by  that  dumb  church." 

Alice  Brown  died  March  3,  18 10,  in  the 
seventy-sixth  year  of  her  age,  in  the  family  of 
her  daughter  Elizabeth,  near  Imlaytown,  and 
was  buried  in  the  graveyard  of  what  is  known 
as  the  Yellow  Church,  built  by  or  for  her  father. 
With  uncovered  heads,  and  with  prayer  upon 
our  lips,  my  friend  and  I  recently  stood  at  the 
grave  of  the  departed  disciple  of  the  Lord,  and 
read  the  comprehensive  inscription  of  the  birth 
and  death  of  Alice  Brown. 

—  Meanwhile  there  was  no  public  worship 
in  that  meeting-house,  hastening  through  gloom 
into  decay.  There  had  been  many  burials  in 
the  ground,  (or  rather  in  the  bed  of  white  sand 
enclosed  as  a  cemetery.)     The  fence  had  fallen 


An   Old  Meeting- House.  197 

down  —  and  so  the  Trustees  (or  persons  who 
seemed  to  have  control)  decided  to  sell  the 
building,  erect  a  substantial  fence  around  the 
burial-ground,  and  put  the  balance  at  interest 
for  the  purpose  of  keeping  the  fence  in  repair. 
This  was  accordingly  done  —  but  the  man  to 
whom  the  money  was  loaned  (still  living  at 
upwards  of  90)  failed  in  business,  and  the  invest- 
ment was  lost. 

In  the  course  of  years  the  posts  rotted,  and 
panel  by  panel  the  fence  fell  down.  It  was 
everybody's  business  to  set  it  up,  and  therefore 
nobody's.  It  belonged  to  nobody,  and  therefore 
to  everybody.  And  so  the  material  was  pilfered 
piece-meal ;  and  were  it  not  that  the  owner  of 
the  adjacent  field  brought  his  fence  out  to  the 
road,  thus  inclosing  the  burial  -  ground,  the 
premises  would  now  be  an  open  common.  It 
was  long  ago  abandoned  as  a  place  of  burial. 

The  meeting-house  was  bought  by  Edward 
Black,  for  account  of  John  Newbold,  taken  to 
pieces  and  removed  east  of  Crosswicks  Creek 
to  the  Hocamick  Farm,  and  set  up  as  a  hay- 
barn.  Tilton  Wildes,  still  living,  was  a  boy  aid- 
ing in  this  operation  in  the  autumn  of  181 3. 

The  building  being  found  not  sufficiently  cen- 
tral for  the  large  farm,  was  removed  by  Anthony 
Logan,  in  the  interest  of  the  same  owner,  to  a 
knoll  on  the  east  side  of  the  road  running  south 
from  New  Egypt,  distant  about  a  mile  and  a  half. 
Thence  in  1841  (Tilton  Wildes  having  bought 


198  An   Old  Meeting- House. 

the  property  in  1840)  it  was  removed  to  a  rising 
ground  about  two  hundred  and  fifty  yards  north 
of  the  present  farm-house  —  and  there  it  stands 
this  day. 

Abraham  R.  Dutcher,  who  aided  in  this  third 
removal,  has,  through  the  intermediate  thirty 
years,  been  the  occupant  of  the  premises.  A 
notice  of  mine,  addressed  "  To  Antiquarians," 
and  published  in  the  New  Jersey  Mirror  of  July 
19,  1871,  attracted  his  attention,  and  by  letter  he 
promptly  informed  me  of  what  he  had  been  told 
by  Charles  Ashton,  an  old  man  who  had  worked 
for  him  several  years  ago,  and  now  deceased  — 
and  this  was  my  first  clue  to  the  history  here 
narrated.  Some  of  the  facts  and  traditions  had 
indeed  been  communicated  to  me  in  the  autumn 
of  1833,  by  my  since-departed  friend  and  brother 
Universalist,  John  Meirs,  and  I  had  published 
the  same,*  but  was  not  moved,  until  recently,  to 
trace  the  whole  matter. 

"  Often,"  said  Mr.  Butcher's  niece  at  the  date 
of  my  first  visit,  "  often,  when  we  were  children, 
have  my  cousins  and  I  played  and  romped  in 
that  old  barn :  Had  we  known  it  was  once  a 
churcti,  we  should  have  been  more  sober." 

Is  it  strange  that  to  mc  it  should  still  be  more 
than  a  hay-barn,  thirty-one  feet  by  twenty-four? 
What  if  the  sills  were  renewed,  and  other  new 
timbers  introduced,  in  the  lapse  of  years?  The 
frame  is  still  there,  and  the  braces,  and  the 
*  In  the  N.  Y.  Christian  Messenger,  iii.  6. 


A?t   Old  Meeting- House.  199 

rafters,  and  portions  at  least  of  the  sheathing  — 
and,  most  of  all,  the  scent  of  the  roses  clings  to 
the  broken  vase. 

I  went  to  it  alone.  Is  it  strange  that  I  should 
bow  myself  on  the  straw  of  that  barn-floor,  and 
lift  my  voice  in  prayerful  reverence  of  the  Mas- 
ter of  Life  ?  or  that  I  should  rise  and  sing  the 
Banner -Cry  of  Zion?  Surely  it  was  still  a 
Church,  for  it  was  the  House  of  God  and  the 
Gate  of  Heaven. 

BANNER-CRY  OF  ZION. 

Remembering  the  saints  of  the  ages  long  ago, 

—  Shouting  the  banner-cry  of  Zion  — 
The  heavens  above  are  bowed 

To  the  joyful  earth  below, 

—  Shouting  the  banner-cry  of  Zion. 

Chorus :    Hail  the  Redeemer,  faithful  and  true, 

Conquering  by  many,  conquering  by  few. 
While  pilgrims  in  the  old  paths 

Find  them  ever  new  — 
—  Shouting  the  banner-cry  of  Zion. 

The  building  stone  shall  cry 

From  the  holy  temple  wall. 
And  the  timber-beam  shall  answer 

To  the  spirit-stirring  call. 

The  word  of  faith  we  honor, 

Be  it  new,  or  be  it  old. 
To  nations  yet  unborn 

Shall  its  blessedness  unfold. 

O  sweet  will  be  the  worship, 

When  from  earth  we  pass  away. 
In  a  house  not  made  with  hands, 

In  the  realm  of  endless  day. 


200  Home  Illustrations. 

ADDITIONAL. 

Milton  Boone  long  ago  published  a  brief  ac- 
count of  James  Boone,  an  eminent  mathematician 
who  resided  in  (my  native)  Exeter,  Berks  Co., 
Penna.,  in  the  middle  of  the  last  century.  He 
was  a  prominent  member  of  the  Society  of 
Friends, but  was  "  disowned"  because  he  rejected 
their  testimony  in  relation  to  war. 

A  manuscript  book  once  belonging  to  him,  and 
now  in  possession  of  the  writer  above  named, 
contains  clear  evidence  that  he  was  a  believer 
in  the  final  restitution  of  all  things.  He  says, 
"  There  are  three  kinds  of  eternity  mentioned  in 
the  Scripture :  The  first  eternity  is  without  be- 
ginning and  without  end :  The  second  eternity 
is  with  beginning  and  without  end :  The  third 
eternity  is  with  beginning  and  with  end." 

These  distinctions  of  difference  he  thus  illus- 
trates :  I.  God  is  from  everlasting  to  everlasting, 
without  beginning  and  without  end.  2.  Angels, 
souls  and  spirits  of  men  had  a  beginning  but 
will  never  have  an  end.  3.  The  words  eternal, 
for  ever,  &c.,  are  frequently  used  in  Scripture  to 
denote  durations  having  a  beginning  and  ending. 
And  he  adds,  "  Goodness  was  from  all  eternity, 
but  evil  has  sprung  up  since  the  creation,  and 
will  be  entirely  subdued  and  consumed  away  at 
the  conclusion  of  the  times  of  the  restitution  of 
all  things."  The  manuscript  contains  much  in 
the  same  vein  of  thought  and  argument. 


Home  Illustrations.  201 

The  writer  who  gives  us  these  quotations, 
then  considers  the  date  of  the  book,  and  estab- 
lishes it  about  1762,  eight  years  before  the  land- 
ing of  John  Murray  on  the  coast  of  New  Jersey. 
Whence  then  the  remarkable  Universalist  criti- 
cism of  James  Boone  ?  I  answer,  he  had  it 
from  Paul  Siegvolk's  Everlasting  Gospel,  in 
which  there  is  precisely  the  same  classification 
of  "  eternities,"  and  the  same  line  of  illustration 
and  argument. 

Whence  then  this  book  ?  I  answer,  Exeter 
adjoins  Oley,  in  which  latter  the  elder  Dr.  de 
Benneville  resided  for  several  years.  He  was 
an  ardent  admirer  of  Siegvolk's  treatise.  It  had 
been  translated  from  the  German  and  printed  at 
his  instance  and  expense  in  Germantown  in 
1753,  nine  years  previously  to  the  date  assigned 
to  the  manuscript  above  mentioned.  It  is  not 
probable  that  two  such  men  could  live  in  adjoin- 
ing townships  of  the  interior,  and  not  become 
personally  acquainted.  We  may  therefore  as- 
sume that  Boone  copied  from  Siegvolk  by  de 
Benneville's  permission. 

This  James  Boone  may  stand  as  a  type  of 
multitudes  of  thoughtful  men  and  women  in  all 
parts  of  the  land,  to  whom  the  message  comes 
in  retirement  from  the  world,  and  who  might  say 
with  Job,  "  My  root  was  spread  out  by  the  wa- 
ters, and  the  dew  lay  all  night  upon  my  branch  :  " 
People  to  whom  it  is  given  to  know  the  mys- 
teries of  the  kingdom  of  heaven,  and  who,  even 


202  Ho7ne  Ilhisti-atio^is. 

in  solitude,  serenely  cherish  faith  in  the  final 
overthrow  of  the  throne  of  darkness. 

—  In  August,  1829,  "An  Impartial  View  of 
Divine  Justice,  by  James  Scott,"  a  pamphlet  of 
thirty-one  pages  i2mo.,  appeared,  with  the  im- 
print, "  Lancaster,  printed  for  the  Proprietor,  by 
H.  W.  Villee."  The  second  part  contains 
"  Trinitarianism  Examined,  and  Reasons  why  I 
cannot  be  a  Trinitarian  "  — the  whole  professing 
to  have  been  printed  from  manuscript. 

Until  recently  I  knew  nothing  whatever  of 
the  author,  and  now  only  this  :  In  the  Minutes 
of  the  South  Carolina  Convention  of  1833,  it  is 
recorded  that  "  one  sermon  was  preached  by 
James  Scott,  an  advocate  for  universal  salvation, 
but  who  professes  to  belong  to  no  denomination. 
He  is  an  elderly  man — appears  to  be  well  ac- 
quainted with  the  brethren  in  the  Western  States, 
and  says  he  resides  in  Illinois." 

Were  this  pamphlet  to  pass  through  the 
hands  of  a  printer  who  understands  punctuation 
and  other  niceties  of  the  art,  it  would  make 
better  impression  on  literary  taste ;  but,  abating 
crudities  in  style,  it  is  a  strong  work,  filled  with 
terse,  clear  argument,  permeated  by  a  religious 
spirit. 

This  wanderer  in  the  earth,  at  home  every- 
where and  nowhere  at  home,  is  a  type  of  mul- 
titudes of  believers  all  over  the  land.  They 
have  no  membership  in  any  visible  organization 
—  some  because  they  lack  opportunity  —  others, 


Home  Illustrations.  203 

because  they  have  preference  for  free-fellowship. 
Let  us  nevertheless  rejoice  that  the  Ark  of  the 
Covenant  is  with  them  in  all  their  wanderings 
and  encampments,  dispensing  blessing  by  the 
way,  and  that  sooner  or  later  it  will  find  an 
abiding-place  in  the  temple  of  the  Lord. 

That  Ark  (borne  by  whom  I  know  not,  but  it 
was  enshrined  in  a  German  book  entitled  the 
Restitution  of  All  Things,  by  John  William 
Peterson,)  found  a  young  school-master  in  the 
eastern  part  of  Lancaster  County,  Pa.,  about 
1823,  and  when  he  returned  to  his  home  in 
Marietta  in  the  spring  following,  he  spoke  to  his 
father  of  the  hidden  manna  —  and  lo !  the  father 
had  already  found  it  among  the  Moravians,  but 
had  doubted  whether  he  should  make  it  known 
—  a  delusion  still  existing  in  many  quarters. 

In  1825,  a  young  Quaker,  also  a  school-mas- 
ter, who  had  heard  of  it  in  York  Barrens,  came 
into  the  circle,  and  very  soon  there  were  Sunday 
gatherings  at  the  house  of  Jacob  Grosh  —  and 
two  young  men  alternately  read  sermons  in  that 
group  of  believing  worshippers.*  And  then 
came  Rev.  S.  R.  Smith  in  1827 — and  afterwards 
Rev.  T.  Fiske  was  there,  and  in  Lancaster  city, 
and  in  Petersburg  —  and  Rev.  Jacob  Myers,  of 

*  The  young  school-master  first  alluded  to  was  A.  B.  Grosh, 
and  he  and  the  writer  of  this  sketch  were  the  two  y6ung  men 
who  officiated  as  lay-readers.  We  had  obtained  Kneeland's 
Lectures  and  Ballou's  Eleven  Sermons  from  Phtladelphia. — 
A.  C.  T.  entered  the  ministiy  in  Nov.,  1828,  and  A.  B.  G.  in  Feb., 
1829. —  Jacob  Grosh,  the  patriarch,  departed  this  life  Nov.  4, 
i860,  aged  eighty-five. 


204  Home  Illustrations. 

one  of  the  German  sects,  became  a  convert  to 
Universallsm.  He  was  fluent  in  English  as  well 
—  was  in  firm  manhood,  of  tall  goodly  presence, 
a  musical  voice  of  large  compass,  a  heart  of 
gentleness,  a  clear  mind  and  a  clear  life ;  and 
very  soon  he  carried  the  Ark  into  various  parts. 

In  Jan.,  1829,  a  Universalist  Society  was 
formed  in  Marietta,  having  the  benefit  of  a  Free 
Meeting-House ;  and  George  Grosh  and  Jacob 
Myers  commenced  the  publication  of  Der  Frceh- 
liche  Botschafter,  a  monthly  octavo  Universalist 
Magazine  in  the  German  language,  in  April. 

Mr.  Myers  preached  in  Womelsdorf,  Berks 
County,  as  early  as  May,  1831.  A  Hall  was 
obtained  and  fitted  up  for  public  worship,  Jan.  8, 
1832.  A  Society  was  formed,  and  Mr.  Myers 
engaged  as  the  preacher  at  intervals  of  three  or 
four  weeks.  Rev.  Samuel  Longencker  entered 
the  ministry,  and  a  meeting-house  was  erected 
and  dedicated,  with  a  ruinous  incumbrance. 

In  Oct.,  1832,  a  Society  was  gathered  in  Co- 
lumbia, Lancaster  County,  under  the  stimulus  of 
having  been  stoned  in  a  school-house,  at  the 
organization  of  the  Pennsylvania  Convention  in 
May  preceding.  —  A  meeting-house  (for  school 
purposes  also)  was  erected  in  Reamstown,  and 
opened  for  public  worship  July  27,  1834,  and 
Mr.  Myers  was  engaged  to  preach  there  statedly 
at  long  intervals. 

In  all  these  localities,  and  a  wide  missionary 
circuit  beside,  Mr.  Myers  was  almost  the  sole 
preacher,  there  being  only  occasional  and  brief 


Home  Illustrations.  205 

help  from  Mr.  Longencker.  They  both  preached 
in  the  Enghsh  and  German  languages,  and  the 
congregations  were  usually  large,  by  reason  of 
the  ability  of  the  men  and  the  attractions  of  the 
truth.  —  But  they  had  too  much  work  on  hand 
to  make  full  proof  of  their  ministry.  If,  instead 
of  scattering  precious  seed  all  over  four  or  five 
counties,  each  had  restricted  himself  to  a  few 
fields,  properly  inclosed,  no  prophecy  of  pros- 
perity would  have  been  too  encouraging  for 
utterance. 

There  is  moreover  the  consideration  that  these 
evangelists  were  illy  cared  for  in  a  material  sense. 
In  that  day,  the  membership  of  Lutheran  and 
other  congregations  of  German  stock,  was  very 
large,  and  the  contribution  of  a  dollar  or  two  by 
each  communicant,  covered  the  annual  expendi- 
ture, but  this  would  not  answer  the  purpose  of 
a  comparatively  small  company  of  believers  and 
sympathizers.  The  Universalist  heralds  had  the 
recompense  (largely  to  be  considered)  of  well- 
meant  endeavors,  but  while  not  denying  the 
faith,  they  were  continually  in  danger  of  being 
worse  than  infidels,  in  practical  neglect  of  family 
needs.  For  which  reason,  they  ceased  from  the 
calling  of  missionaries  and  engaged  in  secular 
pursuits. 

Both  died  long  ago,  and  I  have  solemn  pleas- 
ure in  penning  this  tribute  to  their  memory. 
They  were  valiant  and  self-sacrificing  men,  of 
whom  the  age  was  not  worthy. 

The  Societies  I  have  mentioned  have  passed 


2o6  Home  Illustratio7ts. 

into  the  dreamy  shade,  awaiting,  it  may  be,  the 
advent  of  the  Lord  of  the  Resurrection,  Zion's 
Church  in  Marietta,  and  Liberty  Chapel  in 
Reamstown,  wait  with  open  doors ;  many  locali- 
ties of  a  once  exultant  ministry  beckon  a  wel- 
come ;  many  isolated  believers  wait  with  open 
hearts,  —  and  daily  we  hear  the  voice  of  the 
Lord,  "  Whom  shall  I  send,  and  who  will  go  for 
us  ?  "  But  there  is  no  one  to  answer,  "  Here 
am  /.•  send  inc." 

Two  examples  are  not  so  readily  explained. 
In  Easton,  Universalism  was  first  preached  in 
the  autumn  of  1830,  and  in  Pottsville  in  the 
summer  of  1833.  In  each  a  Society  was  or- 
ganized, a  meeting-house  erected,  a  preacher 
settled,  and  for  several  years  there  was  the  pros- 
perity of  devotion  and  fidelity.  But  business- 
disasters  passed  upon  Pottsville  —  the  meeting- 
house was  sold  on  an  underlying  legal  claim, 
and  disintegration  followed.  As  to  Easton,  I 
will  say  only  that  the  meeting-house,  clear  of 
debt,  has  been  temporarily  rented  to  worshippers 
of  the  contrary  part. 

When  the  supply  of  Universalist  clergymen 
shall  become  equal  to  the  demand,  if  ever,  all 
these  dead  churches,  touching  even  the  bones 
of  a  prophet,  may  revive  and  stand  upon  their 
feet.  I  do  heartily  and  hopefully  plead  for  the 
coming  of  that  day,  —  but  often  I  hear  the 
mournful  cry  of  souls  under  fallen  altars,  How 
long,  O  Lord ! 


CHAPTER  IX. 

Reading— Rev.  T.  Fiske  — Rev.  W.  L.  Hawley  —  Phila- 
delphia Association — Shipwreck — Dedication  of  the  Church 
—  Sunday  School  —  L.  Briner  —  Rev.  E.  S.  Ely  —  Rev. 
Samuel  Ashton  —  Dr.  Ely  again  —  Rev.  A.  B.  Grosh  —  Rev. 
James  Shrigley  —  Rev.  G.  J.  Kredel —  Rev.  Wm.  N.  Barber 
— Rev.  B.  Peters  —  Rev.  Giles  Bailey —  Memoranda —  Par- 
sonage—  Standards  —  F.  S.  Boas  —  Symbolic  Painting  — 
Church  Bell  —  Sunday  School  —  The  Lord's  Benediction. 

UNIVERSALISM    IN    READING. 

JUNE,  1829,  Rev.  T,  Fiske  preached  twice  in 
Reading.  Besides  the  novelty  of  the  theme 
and  the  eloquence  of  the  speaker,  there  were 
special  reasons  why  he  should  be  well  received. 
Rev.  Charles  G.  Finney  had  been  there  with  his 
wild  revivalism,  and  so  many  people  had  been 
disgusted  with  his  extravagant  and  abusive 
measures  that  they  elected  him  a  constable  of  the 
borough,  as  an  indignity,  and  many  of  them 
stretched  forth  the  hand  of  welcome  to  a  more 
rational  Evangelist. 

Better  still :  Mr.  Fiske  became  acquainted 
with  several  branches  of  the  Keim  family,  de- 
scendants of  the  elder  George  de  Benneville,  and 
they  were  more  than  pleased  by  the  visit  of  a 
representative  of  the  faith  of  their  ancestor. 
The  Ritters,  especially  John,  who  was  a  lib- 

207 


2o8  Universalisjn  in  Reading. 

eral  man  of  wide  influence,  editor  of  the  Read- 
ing  Eagle,  a  German  paper  of  large  circulation, 
heartily  greeted  the  stranger ;  and  there  were 
some  difficulties  in  one  of  the  dominant  churches 
which  alienated  several  of  the  Boas  family  and 
inclined  them  to  sympathize  with  the  Univer- 
salists. 

Without  doubt,  there  was  vigorous  hostility 
to  the  new  thought,  but  a  cause  having  the 
countenance  of  such  social  authority  as  the 
foregoing,  was  not  readily  scandalized  and  put 
down  by  either  sinners  or  saints. 

In  the  early  part  of  August,  1829,  Rev.  O. 
Whiston,  of  New  York,  preached  one  Sunday 
in  Reading. 

One  year  later,  came  Rev.  William  L.  Hawley, 
a  wandering  preacher,  a  convert  from  the  Meth- 
odists in  Kentucky,  as  he  claimed.  He  had 
been  in  New  York  city,  and  was  sent  to  Hights- 
town,  N.  J.,  in  the  early  part  of  August,  1830, 
as  a  substitute ;  and  thence  he  seems  to  have 
made  his  way  to  Reading  —  probably  with  a 
letter  of  introduction  from  Mr.  Fiske.  He  was 
a  man  of  stirring  ability  in  speech,  and  attracted 
crowded  audiences  in  the  Commissioners'  Hall, 
corner  of  the  public  square. 

In  that  Hall,  Sept.  15,  1830,  the  Philadelphia 
Association  of  Universalists  met,  and  intensified 
the  interest  already  manifested  in  the  cause  of 
Universalism.  It  was  my  first  visit  to  my  na- 
tive   county    of   Berks,    in    my    capacity    as    a 


Universalism  in  Reading.        209 

preacher,  and  very  pleasant  has  always  been 
the  memory  of  the  occasion. 

The  influence  of  that  session  of  our  Associa- 
tion was  made  visible  in  the  purchase  of  a  lot 
on  Franklin  Street,  and  the  corner-stone  of  a 
meeting-house  was  laid,  August  12,  1831. 

—  In  the  progress  of  Mr.  Hawley's  ministry, 
Jacob  Bishop  Crist  published  a  pamphlet  enti- 
tled "  The  Fog  of  Universalism  dissipated  by 
the  Light  of  Truth."  By  request  of  the  Uni- 
versalists  I  furnished  a  Review  of  twenty-four 
close  octavo  pages,  which  was  printed  by  John 
Ritter,  entitled  "  Shipwreck  of  Partialism."  Ex- 
planatory of  the  metaphor,  I  here  insert  the 
preface,  bearing  the  title 

CAUSES   OF  THE   SHIPWRECK. 

The  Clerical  Pilots  residing  in  Reading  have  been 
aware  for  a  year  past  that  Partialism  is  a  crazy  old 
vessel,  that  should  long  ago  have  been  condemned  as 
imseaworthy.  To  keep  the  people  in  ignorance  of  this 
fact,  they  have  laid  at  anchor  in  the  Bay  of  Assertion, 
shrouded  in  the  mist  of  Mystical  Theology,  with  every 
sail  furled,  and  all  hands  employed  to  keep  the  vessel 
afloat.  It  must  not  be  concealed,  however,  that  once 
or  twice  they  ventured  in  boats  a  little  distance  from 
their  anchorage  into  the  Sea  of  Controversy,  but  soon 
perceiving  that  they  were  in  danger  of  sinking,  owing 
to  the  weight  of  their  ammunition,  which  they  did  not 
feel  free  to  cast  overboard,  the  Pilots  hastily  ordered  a 
retreat  to  the  Ship. 

In  the  meantime,  many  of  their  most  worthy  mariners 
left  their  service,  having  no  desire  to  remain  in  so  leaky 
14 


2IO  Universalism  in  Reading. 

a  vessel,  where  provisions  are  scarce  in  quantity  and 
offensive  in  quality. 

Recently,  a  Clerical  Pilot  presented  himself,  and 
offered  his  services  to  navigate  the  Sea  of  Controversy 
in  the  Ship  Partialism.  He  declared  that  he  distinctly 
saw  The  Fog  of  Universalism  —  at  least  he  was  sure  he 
saw  a  Fog  —  and  expressed  a  determination  to  bear  down 
upon  it,  and  either  dissipate  or  sink  it,  so  that  it  should 
be  seen  no  more  for  ever. 

Immediate  orders  were  given  for  weighing  anchor. 
The  sails  were  all  set,  the  Pilot  took  the  helm,  and  the 
Ship  put  out  to  Sea  under  a  press  of  canvas.  But,  alas 
for  the  Pilot,  the  vessel  and  the  crew  !  The  Sea  ran 
high,  and  before  they  were  aware  of  the  danger,  the 
Ship  struck  on  The  Rock  of  Truth,  and  went  to  pieces ! 

It  is  more  than  probable  that  the  disaster  above  no- 
ticed will  be  attributed  to  indiscretion,  or  perhaps  to  a 
want  of  experience  and  skill  on  the  part  of  the  Pilot, 
and  not  to  any  defect  in  the  Ship.  But  it  is  believed 
that  the  Pilot  was  not  in  fault.  If  the  remaining  clergy, 
who  have  had  more  experience,  will  gather  the  broken 
pieces  of  the  vessel,  and  rebuild  it,  enter  it  themselves, 
venture  on  the  Sea  of  Controversy,  and  steer  in  the  same 
direction,  they  will  meet  with  a  similar  fate.  The  Rock 
of  Truth  stands  firm  and  immovable.  We  however  can 
give  them  this  assurance :  "  There  shall  be  no  loss  of 
any  man's  life  among  you,  but  of  the  Ship." 

At  the  session  of  the  Philadelphia  Associa- 
tion in  Easton,  Oct.  15,  183 1,  Mr.  Hawley  with- 
drew from  the  ministry  in  Pennsylvania,  and 
went  South. 

Sunday,  April  22,  1832,  the  Universalist 
Church  in  Reading  was  dedicated.  It  was  de- 
scribed at  the  time  as  being  "commodious  and 
elegant,"  and  "  the  Society,  in  respectability  and 


Universalism  in  Reading.         211 

numbers,  is  excelled  by  few  in  our  connection." 
The  sermon  on  the  occasion  was  delivered  by 
"  Rev.  C.  Robinson,  late  of  Woonsocket  Falls, 
R.  I."  The  lot  fell  upon  him,  because  Mr.  Fiske 
suggested  that  he  might  probably  take  pastoral 
charge  of  the  Society.  He  attended  the  organ- 
ization of  the  Pennsylvania  Convention  in  Co- 
lumbia, May,  1832,  and  preached,  which  is  the 
latest  I  know  of  him  as  a  clergyman. 

Rev.  Asher  Moore  was  settled  as  pastor  in 
Oct.,  1832,  and  continued  one  year. 

Soon  after  the  church  was  dedicated  a  Sunday 
School  was  commenced  by  "  Father  Stiles,"  a 
superannuated  teacher  of  the  secular  order. 
There  was  a  reorganization  in  the  autumn  of 
1833,  and  only  two  persons  then  interested  in  it, 
(single  at  the  time  and  afterwards  married)  now 
remain  in  the  same  connection.  I  uncover  my 
head  in  the  presence  and  in  honor  of  such  faith- 
ful souls  as  Lewis  Briner  and  his  wife.  For 
more  than  thirty-eight  years,  without  swerving 
and  without  interruption,  they  have  stood  in 
their  volunteer -lot  as  Children  of  the  Good 
Shepherd. 

The  Union  Association  was  organized  in 
Reading,  Oct.  21,  1834.  At  one  of  the  meet- 
ings for  public  worship,  twenty  members  were 
added  to  the  Church  (or  Society,)  and  at  a  visi- 
tation in  December  following  there  was  an  addi- 
tion of  thirteen  members,  Lewis  Briner  being 
one  of  the  number.     I  have  always  reckoned 


212  Ujiiversalism  in  Reading- 


i> 


these  among  the  Inspirational  scenes  of  my  Hfe. 
All  the  admissions  were  by  the  right  hand  of 
fellowship,  accompanied  by  a  very  brief  address 
to  each,  diversified  throughout,  yet  unitary. 

In  noticing  the  occasion,  in  a  list  of  Items  of 
News,  in  the  Messenger  iv.  7,  I  find  this  addi- 
tional record : 

"  My  friend  E.  S.  Ely  has  recently  endeavored  to  get 
up  an  excitement  in  Reading.  The  revival  occasion 
passed  off  without  any  conversions  —  at  least  I  could 
not  learn  that  any  converts  were  made.  Some  of  the 
Universalist  brethren  who  attended  the  meetings,  seem 
disposed  to  think  that  the  Doctor  is  '  coming  round.' 
They  think  that  he  preaches  very  good  Universalism  in 
some  of  his  sermons." 

This  item  was  dated  Dec.  13,  1834.  Eight 
and  a  half  years  afterward,  namely,  July  26, 
1843,  there  was  a  reproduction,  substantially,  of 
this  statement  —  as  we  shall  see  in  the  order  of 
time. 

Nov.  I,  1835,  Rev.  John  Perry  was  settled  in 
Reading.  He  removed  to  Philadelphia  in  the 
early  part  of  Dec,  1838,  having  arranged  to 
preach  in  Reading  one-half  the  time.  This  en- 
gagement was  however  of  brief  duration,  and 
the  Society  Avas  destitute  of  stated  preaching 
and  a  settled  pastor  until  April,  1841.  Many 
will  remember  this  interim  as  covering  a  time 
of  terrible  commercial  disaster  in  all  the  land. 
Even  men  of  the  largest  business  repute  were 
stricken  down,  hopelessly  and  helplessly. 


•"  Universalisni  iii  Reading.         213 

Rev.  Samuel  Ashton  officiated  in  Reading  in 
March,  1841  — was  elected  pastor  and  installed 
April  7  —  and  continued  in  the  office  until  the 
close  of  1844,  a  term  of  three  years  and  nine 
months. 

In  examination,  preliminary  to  reorganization 
in  1840,  it  was  discovered  that  a  large  debt, 
about  eight  thousand  dollars,  had  accumulated, 
—  all  of  which  was  cancelled  by  payment  during 
Mr.  Ashton's  pastorate,  chiefly  in  1841. 

In  July,  1842,  Rev.  Thomas  B.  Thayer  and 
the  writer  of  this  sketch,  who  had  for  three 
years  been  pastoral  yoke-fellows  in  Lowell, 
Mass.,  were  on  a  leisure  visit  to  Maiden  Creek 
in  Berks  County  and  Pottsville  in  Schuylkill 
County,  taking  Reading  in  the  way.  Mr. 
Thomas  preached  in  that  city  one  Sunday,  and 
Mr.  Thayer  on  the  Sunday  following  —  the  latter 
an  occasion  to  be  long  remembered. 

During  the  entire  administration  of  Mr. 
Ashton,  the  religious  world  was  at  fever  heat 
by  reason  of  prophecies  that  the  end  of  all 
things  was  at  hand  in  a  general  conflagration. 
The  Universalists,  not  believing  in  any  such 
catastrophe,  greatly  improved  their  house  of 
worship,  and  prosperity  and  enthusiasm  were  mu- 
tually productive  agencies  in  the  Gospel  Fam- 
ily.    The  church  was  reoccupied  in  Sept.,  1843. 

On  the  26th  of  July  preceding,  the  following 
scrap  appeared  in  The  Spy,  published  in  Colum- 
bia, Pa.,  and  was  extensively  copied : 


214         Univet^salism  in  Reading. 

"  Rev.  Dr.  Ely  of  the  Presbyterian  Church,  who  held 
a  discussion  with  Rev.  A.  C.  Thomas  some  years  ago, 
preached  a  sermon  in  the  Universalist  Church  in  Read- 
ing, Pa.,  a  few  weeks  since,  in  the  course  of  which  he 
declared  his  belief  that  the  doctrine  of  endless  misery  is 
not  taught  in  the  Bible." 

The  space  between  the  dates  clearly  showed 
that  this  statement  and  mjy  statement  of  Dec. 
13,  1834,  were  entirely  distinct.  When  I  read 
the  second,  I  did  not  consider  it  probable  that 
Dr.  Ely  had  relinquished  his  Presbyterian  faith, 
yet  when  I  recalled  his  acknowledgment  that  but 
for  one  clmise  in  a  Scriptural  passage  I  had 
quoted  in  a  certain  discussion,  the  text  would 
make  him  a  Universalist,  I  thought  it  possible 
that  he  had  at  last  come  over  to  the  side  of  the 
Lord.  To  make  sure  in  the  premises,  I  promptly 
wrote  to  Reading  for  information,  and  received 
substantially  the  following  reply  : 

Some  time  during  the  winter  of  i842-'43,  Dr.  Ely  was 
in  Reading.  He  preached  in  a  Presbyterian  Church, 
making  some  strong  declarations  against  Universalism. 
Rev.  Mr.  Ashton,  who  was  present,  introduced  himself 
to  Dr.  Ely  at  the  close  of  the  service,  and  expressed  sur- 
prise that  the  Doctor  should  make  such  declarations, 
knowing  as  much  as  he  did  of  Universalism.  Mr. 
Ashton  invited  him  to  repeat  the  discourse  in  the  Uni- 
versalist Church,  which  invitation  was  declined,  at  that 
time,  because  of  pressing  engagements.  The  Doctor 
however  promised  to  preach  in  Mr.  Ashton's  church 
when  he  came  again,  if  it  was  desired. 

In  the  summer  of  1843  ^^i"-  Ely  was  in  Reading  again, 
and  called  upon  Mr.  Ashton.     He  was  now  ready,  he 


Universalism  in  Reading.         215 

said,  to  fulfil  the  promise  made  last  winter.  Accord- 
ingly he  preached  in  the  Universalist  Church,  a  very- 
good  sermon,  designed  to  show  the  certainty  of  punish- 
ment. Mr.  Ashton  complimented  him  on  the  excellence 
of  his  discourse,  pronouncing  it  good  enough  Univer- 
salism for  him.  The  interview  was  both  cordial  and 
courteous  on  both  sides —  a  sample  of  what  should  be 
the  intercourse  of  men  who  differ  in  creed. 

—  Mr.  Ashton  having  withdrawn  in  the  close 
of  1844,  Rev.  A.  B.  Grosh  assumed  pastoral 
charge  of  the  Society,  April  i,  1845,  and  con- 
tinued until  the  close  of  1849,  a  term  of  four 
years  and  nine  months.  —  In  Dec,  1847,  Rev. 
J.  S.  Palmer  removed  the  printing  and  publish- 
ing office  of  the  Gospel  Missionary  from  Mont- 
rose to  Reading  —  an  unwise  measure,  as  he 
shortly  discovered.  In  the  close  of  May,  1848, 
the  list  was  transferred  to  the  Christian  Ambas- 
sador.—  Mrs.  Hannah  Grosh,  wife  of  Rev.  A.  B. 
Grosh,  departed  this  life,  Nov.  10,  1849.  She 
was  one  of  the  kind  friends  of  my  early  man- 
hood in  Marietta,  and  I  feel  every  pulse  of 
grateful  memory,  even  now,  in  the  mention  of 
her  name. 

—  June  I,  1850,  Rev.  James  Shrigley  assumed 
charge  of  the  church.  Immediately  on  his  ac- 
ceptance of  the  invitation,  a  few  months  earlier, 
the  people  proceeded  to  remodel  the  interior  of 
their  meeting-house  —  including  a  session  room 
in  the  basement  —  nor  did  they  cease  until  they 
had  made  it  one  of  the  neatest  places  of  worship 
in  Reading,  at  a  cost  of  two  thousand  dollars. 


2 1 6  Uitiversalism  in  Reading-. 


i> 


—  Rev.  G.  J.  Kredel,  an  Evangelical  Protes- 
tant clergyman,  a  Universalist  in  sentiment, 
preached  in  the  Universalist  Meeting-House 
soon  after  his  arrival  from  Germany,  namely,  in 
August,  1 85 1.  He  was  an  excellent  speaker, 
and  evidently  a  man  of  both  talent  and  educa- 
tion. He  organized  among  the  Germans  a  so- 
ciety called  the  Evangelical  Association  or 
Church,  also  a  Sunday-School,  and  had  free  use 
of  the  Universalist  Meeting-House  and  Session 
Room  at  times  not  interfering  with  our  own  in- 
stitutions. This  continued  for  about  a  year. 
Mr.  Kredel  then  removed  to  Alleghany  city. 

Pastor  from  1850  to  1854,  Rev.  James  Shrigley. 
1854  to  1856,     "      J.T.Goodrich. 
"  1856  to  1858,     "      James  Shrigley. 

1858  to  1866,     "      Wm.  N.  Barber. 

Upon  the  retirement  of  Mr.  Barber  in  1866, 
the  pulpit  was  supplied  by  Rev.  Hope  Bain,  J. 
H.  Amies,  J.  T.  Goodrich,  A.  C.  Thomas,  James 
Shrigley,  T.  B.  Thayer,  J.  V.  Wilson,  A.  Bosser- 
man,  C.  W.  Tomlinson,  N.  C.  Hodgdon  —  and 
then  came  Rev.  Dr.  Thayer  on  an  engagement 
of  four  months.  Preparatory  to  his  coming,  and 
in  full  expectation  of  a  special  blessing  on  his 
ministry,  the  meeting  -  house  was  again  re- 
modelled and  greatly  improved,  at  an  expense 
of  ;^3000. 

On  his  return  to  New  England  in  April,  1868, 
there  was  renewedly  a  series  of  supplies  :  Rev. 
A.  C.  Thomas,  E.  G.  Brooks,  Wm.  M.  Belong, 


Universalis?}?  in  Reading.         1 1  7 

Henty  Jewell,  and  B.  Peters.  The  last-named 
was  elected  pastor,  which  position  he  occupied 
from  Sept.,  1868  to  May,  1869,  when  he  returned 
to  Brooklyn,  N.  Y.,  to  take  editorial  charge  of 
a  daily  paper.  Then  came  another  series  of 
supplies :  A.  C.  Thomas,  A.  Bosserman,  H.  C. 
Leonard,  J.  H.  Amies,  Giles  Bailey.  The  last- 
named  was  elected  pastor,  Nov.,  1869  —  which 
position  he  now  occupies,  1872. 

MEMORANDA. 

There  was  a  re-organization  of  the  Universal- 
ist  Society  in  Reading,  in  1840.  Of  the  eight 
preceding  years  of  its  history  (incorporated  May 
29,  1832)  only  six  months  of  the  records  (from 
Dec,  1835  to  July,  1836)  could  be  found.  Since 
the  re-organization  the  minutes  have  been  regu- 
larly kept  and  preserved. 

The  Universalist  Parsonage  was  bought  in 
1857,  the  title  being  of  date  March  27. 

Of  the  original  standards, 

John  Ritter  died  Nov.  14,  185 1  aged  72  :  9  :  18 

George  de  B.  Keim  died  Aug.  20,  1852      in  74th  year 

Daniel  H.  Boas  died        Octob.  6,  1852  aged  52:0:8 

Mother  Ritter  died  Aug.  13,  1863  aged  80:9:25 

Frederick  S.  Boas  became  a  member  of  the  So- 
ciety on  the  last  Sunday  in  March,  1851.  When 
the  father  died,  (he  was  a  man  of  remarkable 
executive  ability)  the  son,  though  but  a  youth, 
stepped  into  the  vacancy,  and  has  been  one  of 
the  most  prompt  and  influential  members  of  the 


21 8         Univei^salism  in  Reading. 

Society  and  of  the  Sunday  School  from  that  day 
until  now. 

The  history  of  the  symbolic  painting  in  the 
church  in  Reading  is  this :  Back  of  the  pulpit, 
as  the  Lombard  St.  Church  in  Philadelphia  was 
originally  constructed,  there  was  a  blank  space, 
concealed  by  a  Venetian  blind,  arranged  for  cor- 
respondence with  the  window  in  the  north  side. 

In  1830,  a  young  lady  in  Boston  made  a  small 
neat  drawing  of  a  pair  of  scales,  with  the  in- 
scription, "As  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive"  —  the  words  here  in 
small  capitals  being  beneath  the  beam,  showing 
the  two  members  of  the  sentence  to  be  of  equal 
weight  —  that  is,  of  precise  balance.  This  draw- 
ing was  lithographed,  I  believe.  At  all  events, 
having  a  copy,  I  engaged  an  artist  to  make  a 
painting  of  it,  on  a  canvas  exactly  to  fill  the 
blank  space  above  mentioned,  say  six  feet  by  four. 
Only  this  :  We  added  an  all-seeing  eye,  a  hand 
pushing  forward  into  the  light  —  and  retiring 
clouds  beneath,  with  the  inscription,  "A  just  God 
and  a  Saviour."  This  painting  was  presented 
to  the  church  in  Oct.,  1831. 

It  will  readily  be  imagined  that  I  took  advan- 
tage of  the  interest  excited  by  this  really  beau- 
tiful and  impressive  symbolical  argument.  I  did 
so  by  a  series  of  sermons  :  i.  The  Lord  seeth 
not  as  man  seeth.  The  Lord  sees  the  whole  — 
man  sees  only  a  part,  &c.     2.  "  Evai  so,"  illus- 


Universalism  in  Reading.         219 

trated  by  i  Cor.  xv.  22,  Romans  v.  18-21,  and 
other  passages.  3.  The  Golden  Rule  :  "  As  ye 
would  that  men  should  do  to  you,  do  ye  even  so 
to  them,  for  this  is  the  law  and  the  prophets." 
4.  The  harmony  of  justice  and  mercy — also  of 
Prayer  and  Praise.  5.  Thou  art  weighed  in  the 
balances,  and  found  wanting — of  course  applied 
to  all  schemes  of  orthodox  theology.  —  Even 
now,  my  memory  tingles  with  the  glow  of  that 
era  of  evangelizing. 

When  the  pulpit  was  removed  to  the  west 
end  of  the  church  (1836)  that  painting  was 
placed  in  the  vestibule.  It  now  adorns  the 
session  room. 

Our  excellent  and  long-since  departed  friend, 
George  de  Benneville  Keim,  of  Reading,  was  so 
pleased  with  the  picture  that  he  deputed  me  to 
procure  a  copy  of  it,  enlarged,  as  a  present  to 
our  church  in  that  city.  On  placing  it  in  posi- 
tion, I  repeated  the  series  of  discourses  above 
referred  to. 

—  The  church-bell  was  presented  by  George 
M.  Keim,  soon  after  the  church  was  erected. 
Years  later  he  was  estranged  by  some  misjudg- 
ment  in  the  Society,  but  he  always  insisted  that 
"  he  had  not  abandoned  the  principle  but  onl)^ 
the  administration."  The  same  was  true  of  his 
father,  above  named. 

My  first  knowledge  of  the  Keims  was  at  our 
meetings  in  the  Commissioners'  Hall  in  Sept., 
1830.     George  M.,  as  I  remember,  was  greatly 


2  20         Umversalism  in  Reaciino^. 


ii 


moved  by  several  of  the  discourses,  and  declared 
that  he  had  never  before  believed  such  luxury 
of  religious  feeling  possible.  Afterwards  in- 
volved in  the  contests  of  political  life,  this  ex- 
perience diminished,  but  he  never  forgot  nor 
failed  to  recognize  the  beauty  and  power  of  faith 
in  the  final  reconciliation  of  all  souls.  He  was 
a  gentleman  of  fine  talent  and  education,  and  an 
enthusiast  in  mineralogy  and  the  fine  "arts.  He 
was  a  member  of  Congress  for  several  years,  as 
was  also  John  Ritter, 

THE   SUNDAY   SCHOOL. 

Of  the  eight  years  from  the  reorganization  of 
the  Sunday  School  in  1833  to  the  settlement  of 
a  pastor  in  April,  1841,  there  was  an  aggregate 
pastorate  of  only  four  years ;  and  during  the 
last  thirty-one  years  (up  to  1872)  there  have 
been  several  terms  of  vacancy  in  the  pulpit  — 
yet  from  1833  onward  to  this  time,  the  Sunday 
School  has  never  been  discontinued,  but  has 
steadily  kept  on  the  even  tenor  of  its  way,  with- 
out interruption  and  without  intermission.  Of 
all  the  pleasant  memories  of  the  Society  in 
Reading,  not  one  is  more  refreshing  or  invigo- 
rating than  this. 

That  Sunday  School  has  always  been,  and 
still  is,  the  life  of  the  church  in  membership  and 
in  spiritual  power.  I  have  not  sought  the  exact 
figures,  but  it  has  contributed  a  very  large  num- 
ber of  members  to  the  Society  in  the  last  thirty 


Universalisrn  in  Readijig.         221 

years  —  many  under  every  administration,  but 
most  during  the  pastorates  of  Mr.  Ashton  and 
Mr.  Shrigley. 

That  School  has  also  been  of  important  ser- 
vice in  material  respects.  In  1864  it  purchased, 
with  funds  of  its  own  accumulation,  the  lot  of 
ground  in  the  rear  of  the  church,  at  the  sum  of 
;^400,  and  during  1871  erected  upon  the  same 
an  extension  containing  two  long-needed  rooms 
for  the  Bible  Class  and  infant  department,  at  an 
expense  of  ^1600,  including  improvements  to 
the  yard  and  surroundings — every  dime  of 
which  was  raised  and  paid  by  the  Sunday  School, 
distinct  and  separate  from  the  Society  organiza- 
tion.    Is  not  this  the  Lord's  blessing  ? 

Isaiah  xliv.  3-5. 

"I  will  pour  water  upon  him  that  is  thirsty,  and  floods 
upon  the  dry  ground :  I  will  pour  my  spirit  upon  thy 
seed,  and  my  blessing  upon  thine  offspring :  And  they 
shall  spring  up  as  among  the  grass,  as  willows  by  the 
water  courses.  One  shall  say,  I  am  the  Lord's,  and  an- 
other shall  call  himself  by  the  name  of  Jacob  ;  and  an- 
other shall  subscribe  with  his  hand  unto  the  Lord,  and 
surname  himself  by  the  name  of  Israel." 


CHAPTER   X. 

Hightstown  —  Daniel  Johnes  —  Samuel  C.  Johnes  —  Richard 
Norton  —  Rev.  S.  C.  Henry  —  Upham  Brothers  —  Cedar 
Grove  School  House — Rev.  W.  L.  Hawley  —  Rev.  T.  J. 
Sawyer  —  An  Association  —  To  Good  Luck — Second  Visit 

—  Gathering  in  an  Orchard  —  John  C.  Ward  —  Third  Visit 
to  Good  Luck  —  Old  Baptist  Meeting-House  —  Joseph  J, 
Ely  —  Rev.  John  H.  Gihon  —  Rev.  Thomas  J.  Whitcomb 

—  Rev.  Asher  Moore  —  Death  of  Samuel  C.  Johnes  —  Clara 
Barton — Rev.  G.  Collins  —  Death  of  Richard  Norton  — 
Rev.  T.  Fiske  —  Excelsior  —  Rev.  H.  R.  Walworth  — 
Rev.  Abel  C.  Thomas  —  Rev.  G.  Collins  —  Death  of  Isaac 
PuUen  —  A  New  Church  —  Rev.  E.  Hathaway. 

UNIVERSALISM    IN    HIGHTSTOVVN. 

RELLY'S  HYMN  BOOK,  reprinted  in  Bur- 
lington, N.  J.,  in  1776,  has  an  appended 
list  of  subscribers.  Among  these  I  find  Michael 
Mount  of  Imlaytown  set  down  for  nine  copies, 
Peter  Imlay  and  Barzello  Grover  of  the  same 
place  for  two  copies  each,  Joseph  Lawrence  of 
Allentown  for  three  copies,  and  Dr.  Hezekiah 
Stites  and  Benjamin  Ward,  both  of  Cranberry, 
for  two  copies  each. 

In  a  list  of  subscribers  to  the  Free  Universal 
Magazine,  a  Universalist  periodical  edited  by 
Rev.  Abel  Sarjent,  commenced  in  New  York 
in  1793,  I  find  the  name  of  Captain  William 
Barton  of  Hidestown.  Also  the  following  names 

222 


Umversalism  in  HigJitstoivn.      223 

at  points  not  distant:  Capt.  Samuel  Forman, 
Michael  Mount,  and  others,  Freehold.  Dr. 
William  Eugene  Imlay,  Tom's  River.  William 
Crawford,  Middletown.  Daniel  Jones,  Middle- 
sex. Robert  Jones,  Imlaytown.  Isaac  Imlay, 
Allentown.  Alice  Brown  and  Empson  Kirby, 
New  Hanover.  I  omit  Bordentown,  Reckless- 
town,  Mount  Holly,  &c.,  as  being  too  distant 
for  the  purposes  of  this  sketch. 

In  the  front  part  of  a  copy  of  the  Everlasting 
Gospel,  Philadelphia  edition  of  1807,  is  the  auto- 
graph of  Daniel  Johnes,  May  20,  18 13,  in  a 
bold,  beautiful  hand,  written  with  his  own  blood. 
On  the  next  leaf,  dated  18 19,  appears  the  same 
autograph,  in  the  seventy-eighth  year  of  his  age, 
also  written  in  his  own  blood  —  these  being  the 
signs-manual,  bright  and  clear  this  day,  of  the 
earliest  avowed  Universalist,  residing  in  Hights- 
town  or  vicinity,  of  whom  any  of  the  present 
generation  has  knowledge. 

If,  however,  we  include  the  New  Egypt  sec- 
tion, we  must  except  Alice  Brown,  converted  in 
1784,  died  in  18 10.  Also  Robert  Lawrence, 
who  preached  or  exhorted  in  1800  and  later, 
and  died  in  1834.  Even  the  latter  cannot  be 
considered  an  exception,  if  the  Daniel  Johnes 
of  whom  I  write,  born  in  1741,  was  the  Daniel 
Jones  of  Middlesex,  set  down  in  the  list  of  sub- 
scribers aforesaid,  in  1793. 

Numerous  marginal  references  and  comments 
throughout  the  copy  of  Siegvolk's  treatise,  at- 


224      Universalism  in  Hightstown. 

test  the  glowing  earnestness  with  which  the 
owner  held  the  doctrine  of  Universal  Restitu- 
tion. An  old  Welsh  Bible  in  possession  of 
Bergen  Johnes,  and  another  book  in  possession 
of  John  C.  Ward,  both  once  belonging  to  the 
ancient  believer,  have  marginal  commentaries 
in  the  same  vein.  The  divine  thought  was  to 
him  the  full  sum  of  aspiration  and  faith,  lifting 
him  perpetually  into  devotional  peace  and  praise. 

—  Richard  Norton's  earliest  married  life  was 
on  a  farm  adjoining  the  premises  of  Daniel 
Johnes.  In  the  close  intimacy  which  ensued, 
the  old  man,  full  of  light  and  love,  often  entan- 
gled his  young  neighbor  in  controversy,  and 
the  latter  set  himself  diligently  at  work  to  con- 
vert the  former.  It  was  a  pity,  he  thought,  that 
so  good  a  man  as  Uncle  Daniel  should  be  in 
gross  delusion. —  How  long  he  was  about  it, 
does  not  appear,  but  the  conversion  went  the 
other  way ! 

July  5,  1823,  Daniel  Johnes  died  in  the  vic- 
tory of  the  redeemed,  in  the  eighty-first  year  of 
his  age,  leaving  only  his  son,  Samuel  C.  Johnes, 
and  Richard  Norton  as  the  representatives  of 
Universalism  in  the  neighborhood.  The  son 
was  constantly  true  to  his  convictions  and  their 
utterance,  but  the  duty  of  controversy  rested 
chiefly  upon  his  co-worker,  who  had  become 
well-nigh  proverbial  as  a  disputant. 

Neither  of  them  had  in  the  first  instance  the 
sympathy   of   his    wife.      Both   these   faithful 


Universalism  in  Hightstown.      225 

women  had  been  educated  in  the  Presbyterian 
communion,  but  they  gradually  outgrew  the 
olden  creeds,  and  were  heart  and  hand  with 
their  husbands  in  the  Gospel  of  Bethlehem. 

Rev.  Symmes  C.  Henry  preached  the  funeral 
sermon  of  Daniel  Johnes  in  the  Presbyterian 
Church  in  Cranberry,  from  a  passage  the  old 
man  had  given  him  several  years  before,  i  Cor. 
XV.  56,  57;  and  it  was  long  remembered  that 
the  clergyman  appeared  to  be  embarrassed, 
either  by  the  text,  or  by  a  church  creed  as  ap- 
plied to  the  case  of  a  man  who,  though  a  life- 
long Universalist,  was  everywhere  honored  for 
personal  and  social  qualities. 

— About  1 826,  or  somewhat  earlier,  two  young 
men,  William  and  Hiram  Upham,  established 
themselves  in  what  may  be  considered  the 
neighborhood,  as  teachers.  They  taught  in  sev- 
eral different  school-houses,  Perrineville,  (then 
called  Jacksonville,)  Clarksburg,  and  at  the 
old  brick  meeting-house  near  William  R.  Hut- 
chinson's, in  Millstone  Township,  Monmouth 
County  —  also  in  other  localities  in  the  region. 
They  were  men  of  more  than  ordinary  intelli- 
gence, exemplary  life,  and  of  excellent  grade  in 
their  profession.  Their  home  for  about  fifteen 
years  was  in  the  family  of  Samuel  Vaughan,  a 
farmer  near  Perrineville. 

These  young  men  were  from  New  England, 
and  were  open,  fearless  advocates  of  Universal- 
ism, Hiram  being  more  prominent  than  his 
15 


2  26      Universalism  in  Hightstawn. 

brother  William.  They  were  the  means  of 
bringing  many  thoughtful  people  into  the  con- 
viction and  acknowledgment  of  the  final  restitu- 
tion of  all  things.  —  William  died  on  a  farm 
purchased  by  Hiram  near  Clarksburg.  The 
survivor  sold  the  property  and  removed  to  the 
West.  A  letter  dated  Nov.  15,  1848,  addressed 
to  Joseph  J.  Ely,  is  the  last  heard  from  or  of 
him.  —  I  am  happy  to  say  so  much  as  this  re- 
specting these  brothers.  They  honored  the 
faith  they  professed,  and  imparted  both  light 
and  strength  to  many  souls. 

—  About  1828,  a  number  of  people  residing 
within  certain  limits,  feeling  themselves  not-well 
accommodated  with  educational  privileges,  de- 
cided to  erect  a  school-house  on  the  south-west 
corner  of  Col.  Johnes'  farm  —  which  happened 
to  be  a  central  point  for  several  Universalist 
families.  Opposers,  fearing  it  might  be  used  as  a 
Universalist  meeting-house,  succeeded  in  passing 
a  resolution  that  no  sect  or  denomination  should 
be  allowed  to  worship  in  the  premises — a  resolve 
strictly  enforced  until  a  few  years  ago,  when  the 
Baptists  organized  a  Sunday  School  there,  and 
occasionally  held  an  afternoon  meeting  for  wor- 
ship. As  the  decree  had  been  broken,  the  Uni- 
versalists  thought  that  sinners  might  lawfully 
do  what  the  saints  had  done.  To  cut  off  the 
reasonable  plea,  the  Baptist  Sunday  School  was 
dissolved,  and  meetings  for  worship  discontinued. 
This  is  known  as  the  Cedar  Grove  School  House. 


Ujiwersalis7n  in  Hightstown.      227 

Though  unsectarian,  that  school-house  had 
for  years  the  ill  or  good  repute  of  Universalism, 
partly  because  a  reasonable  representation  of  the 
liberal  order  was  always  among  the  trustees,  and 
because  some  of  the  early  teachers  were  well- 
known  Universalists.  Hiram  Upham  was  the 
first  teacher  in  that  school-house,  and  William 
Upham  afterwards  taught  there,  while  the 
brothers  kept  store  at  Perrineville. 

—  On  the  numbers  (stitched  together)  of  the 
Gospel  Herald  for  1829,  there  is  written  the 
name  R.  Norton,  without  any  Post  Office  direc- 
tion, and  I  judge  that  the  papers  for  two  or  more 
subscribers  had  been  mailed  in  one  envelope. 

Rev.  T.  Fiske,  the  editor  of  that  paper,  a 
most  diligent  missionary  in  his  early  life,  had  an 
appointment  in  Hightstown  in  the  early  part  of 
August,  1830.  Other  engagements  preventing 
fulfilment,  personally,  he  sent  Rev.  W.  L.  Hawley, 
This  wanderer,  a  convert  from  the  Methodists 
in  Kentucky,  had  some  difficulty  in  reaching 
Hightstown  from  Princeton ;  but,  either  because 
he  was  heedless  of  expense  or  because  he  could 
not  get  along  on  easier  terms,  he  hired  a  coach 
and  four  horses  for  his  purpose.  The  vehicle 
was  one  of  the  yellow-bodied  stages  used  in 
that  day ;  and  my  informant,  though  a  mere  lad 
at  the  time,  well  remembers  seeing  it  pressing 
along  the  row  of  cedars  leading  to  the  house  of 
Col.  Johnes,  where  the  meeting  was  to  be  held. 

Mr.  Hawley  was  an  off-hand  speaker  of  much 


2  28      Universalism  in  Hightstown. 

vitality  in  manner  and  force  in  argument ;  and 
his  sermons,  we  may  assume,  were  as  joyfully 
acceptable  to  some  as  religiously  offensive  to 
others  of  his  auditors. 

—  In  the  autumn  of  1830  came  Rev.  T.  J, 
Sawyer  of  New  York,  and  preached  in  the 
house  of  Richard  Norton — probably  more  than 
one  sermon,  and  perhaps  elsewhere ;  for  the 
people  of  that  day  were  not  wont  to  be  content 
with  less  than  line  upon  line  and  precept  upon 
precept.  To  one,  however,  of  his  auditors  —  at 
least  one  —  the  testimony  was  not  satisfactory, 
for  he  declared  he  would  not  cross  Old  York 
Road  to  hear  such  preaching  as  that !  Erelong 
he  learned  to  love  Universalism,  and  he  honored 
and  supported  it  to  his  dying  hour  —  and  after- 
ward.    I  refer  to  Isaac  Pullen. 

In  the  autumn  of  1831  Rev.  Mr.  Sawyer  was 
there  again,  and  spent  a  week. 

—  The  Philadelphia  Association  of  Univer- 
salists  met  in  Easton,  Pa.,  Oct.  15,  1831,  and  the 
adjournment  for  the  session  of  1832  was  to 
Princeton,  N.  J.  This  was  done  at  the  sugges- 
tion of  Rev.  T.  Fiske.  He  had  preached  in 
Princeton  on  Friday  evening,  Sept.  4,  1829  —  a 
fact  which  he  announced  editorially,  with  the 
characteristic  heading,  "  The  lion  bearded  in  his 
den  "  —  accompanied  by  a  belligerent  letter,  and 
an  assurance  that  he  would  be  there  again  on 
the  27th  —  challenging  the  whole  College,  &c. 
In  the  Herald  oi  Oct.  10,  1829,  is  the  intimation 


Universalism  in  Hightstown.      229 

that  "  some  account  of  our  second  visit  to 
Princeton  will  probably  be  given  in  our  next " 
—  but  no  such  account  appeared. 

The  date  for  the  session  of  our  Association 
approached  —  Mr.  Fiske  did  not  appear  to  take 
part  in  the  assault  proposed  —  I  knew  no  one  in 
Princeton  —  and  so,  as  Standing  Clerk,  I  assumed 
the  responsibility  of  changing  the  appointment 
to  Hightstown  —  notifying  whom  it  might  con- 
cern, that  the  session  would  be  held  at  the  house 
of  Samuel  C.  Johnes. —  I  do  not  now  remember 
what  led  me  to  this  liberty,  but  presume  I  had 
heard  favorably  respecting  the  Universalists  of 
that  neighborhood,  and  did  not  doubt  that  they 
would  make  us  welcome :  To  which  must  be 
added  that  Rev.  S.  J.  Hillyer  had  an  appointment 
there  for  June  24,  1832. 

It  is  probable  that  as  the  date  of  the  Associ- 
ation drew  nigh,  I  had  an  understanding  with 
both  Mr.  Hillyer  and  Rev.  L.  F.  W.  Andrews  — 
for  the  former  appointed  to  preach  in  Hights- 
town on  Sunday,  Sept.  30,  and  the  latter  on 
Sunday,  Oct.  7  —  the  session  claiming  the  inter- 
mediate Wednesday  and  Thursday. 

It  would  seem,  too,  that  I  had  had  some  cor- 
respondence with  Hightstown  friends  —  for  on 
Friday  following  the  Association,  Richard  Nor- 
ton and  James  G.  Ely  accompanied  me  to  Tom's 
River  (where  I  preached  in  the  evening)  and  the 
next  day  to  Good  Luck,  where  I  preached  ia 
Potter's  Meeting-House  on  Sunday,  Oct.  7. 


230      Ujtiversalism  iii  Hightstown. 

Philo  Price,  proprietor  and  one  of  the  editors 
of  the  Christian  Messenger,  was  present  at  our 
Association ;  and  in  an  account  which  he  pub- 
lished he  wrote  thus :  "  In  this  place  we  have 
many  worthy  and  zealous  brethren.  Ten  or 
twelve  of  them  have  journeyed  with  us  through 
the  year  of  our  editorial  labors,  as  readers  of  our 
paper,"  &c. 

Our  gatherings  for  public  worship  were  in  pri- 
vate houses  —  partly  of  choice,  for  we  had 
learned  that  our  most  glowing  religious  experi- 
ence was  in  private  dwellings,  school-houses,  &c.; 
and  partly  of  necessity,  for  application  for  the 
use  of  "consecrated  ground"  was  refused  —  by 
no  one  more  tartly  than  by  Rev.  Symmes  C. 
Henry  of  Cranberry.  He  was  a  devout  man  of 
undeniable  learning  and  eloquence,  and  of  com- 
manding influence  in  all  the  region  round  about. 
He  was  entitled  to  social  sway,  for  he  had  de- 
voted his  life  to  the  services  of  a  country  parish, 
setting  aside  all  temptation  to  accept  a  city  lo- 
cation. 

We  did  not  know  at  the  time  of  our  interview 
with  him,  but  learned  soon  afterwards,  that  Hi- 
ram Upham  had  written  a  letter  to  Mr.  Henry, 
Sept.  10,  1832,  of  this  purport:  In  June  pre- 
ceding, Mr.  Henry  had  preached  in  the  pulpit 
of  the  unfortunate  William  H.  Woodhull,*  and 

*  Mr,  Woodhull,  pastor  of  the  Presbyterian  Church  in  Per- 
rineville,  had  been  ejected,  I  know  not  for  what  reason  or 
cause. 


Universalism  in  Hightstown.      231 

believers  in  God's  universal  grace  felt  that  he 
had  reviled  them  and  misrepresented  their  senti- 
ments, in  his  sermon.  Will  you  consent  to  a 
discussion  with  a  Universalist  clergyman? 

The  receipt  of  this  letter,  followed  within  two 
weeks  by  a  direct  personal  challenge,  was  prob- 
ably a  little  more  than  a  man  in  his  position 
could  patiently  bear.  I  may  say,  too,  that  he 
lived  long  enough  to  see  the  folly  of  opposing 
heresy  by  the  strong  hand,  and  that  /  have  lived 
long  enough  to  be  more  considerate  than  I  once 
was,  of  the  hostile  prejudices  of  mankind. 

—  In  Dec,  1832,  Mr.  Salmon  C.  Bulkeley  (who 
afterwards  entered  our  ministry)  took  charge  of 
the  Cedar  Grove  School.  He  boarded  at  Richard 
Norton's,  and  there  he  preached  his  first  sermon. 
He  also  preached  elsewhere  in  the  neighborhood, 
occasionally. 

—  Monday  evening,  May  13,  1833,  there  was 
a  Universalist  gathering  in  Hightstown,  and  next 
day  Rev.  T.  J.  Sawyer,  Andrews,  Hillyer,  Moore, 
and  Thomas,  and  several  laymen,  were  taken  by 
Richard  Norton  and  Samuel  C.  Johnes  to  Tom's 
River,  where  we  had  a  sermon  in  the  evening  — 
and  on  Wednesday  four  sermons  were  preached 
in  Potter's  Meeting-House,  Good  Luck.  On  the 
same  day  we  erected  a  tomb-stone  in  memory 
of  the  good  man.  The  stone,  prepared  in  Nor- 
walk.  Conn,,  had  been  forwarded  to  Hightstown, 
and  was  thence  carried  to  its  destination  in  the 
wagon  of  Col.  Johnes. 


232       Universalism  in  Hightstown, 

—  In  Sept.,  1833,  in  the  old  Methodist  meet- 
ing-house that  stood  on  the  bank  of  the  mill- 
pond  in  Milford,  Rev.  Mr.  Bull,  a  Methodist 
clergyman,  made  a  vehement  and  violent  assault 
on  Universalism.  Mr.  Bulkeley  took  notes  of 
both  tirade  and  argument,  and  on  Monday  after- 
noon, Sept.  16,  I  reviewed  the  assailant:  "He 
that  is  first  in  his  own  cause  seemeth  just,  but 
his  neighbor  cometh  and  searcheth  him,"  Prov. 
xviii.  17.  The  great  gathering  of  people  was  in 
the  orchard  of  Col.  Johnes.  Extemporized  seats 
and  benches,  and  trees  and  surrounding  carriages 
filled  with  an  interested  auditory,  were  enough, 
it  would  seem,  to  quicken  the  occupant  of  the 
wagon-pulpit  into  searching  thought;  and  it 
is  doubtful  whether  any  neighborhood  incident 
has  been  more  vividly  preserved  among  the  tra- 
ditions of  that  region. 

Often  in  memory  have  I  stood  in  the  midst  of 
that  orchard-scene,  and  considered  what  would 
probably  have  been  the  result,  had  an  average 
pastor  and  preacher  of  our  order  been  settled  at 
that  time  in  Hightstown  as  his  centre.  Many 
influential  men  and  families  who  afterwards  (by 
social  considerations  chiefly)  connected  them- 
selves with  the  orthodox  congregations,  were 
with  us,  at  least  in  sympathy,  and  even  now  are 
not  far  from  the  kingdom  of  heaven ;  and  the 
young  people,  as  they  grew  into  maturity,  found 
a  religious  home  among  their  kindred  according 
to  the  flesh.     The  wonder  is,  not  that  so  few, 


Universalism  m  Hightstown.      233 

relatively,  but  that  so  many,  took  position  and 
have  stood  so  firmly  on  the  eternal  rock. 
Through  good  report  and  through  evil  report, 
in  sunshine  and  in  shadow,  they  kept  the  faith, 
and  their  children  rise  up  and  call  them  blessed. 
Many  of  them  have  passed  into  the  commu- 
nion of  worshippers  on  high.  Of  the  few  who 
remain,  there  can  be  nothing  invidious  in  nam- 
ing John  C.  Ward.  Of  influential  position,  the 
social  circles  of  all  the  popular  churches  have 
ever  been  open  to  him,  with  assurance  of  a  cor- 
dial reception,  but  rather  would  he  go  forth  into 
an  encampment  with  a  few  who  hold  fast  the 
truth,  than  to  be  embosomed  with  those  who 
doubt,  or  deny,  or  limit  the  loving-kindness  of 
the  Lord. 

—  Jan.  5,  1834,  Rev.  S.  J.  Hillyer  preached; 
and  May  20,  on  our  way  to  Good  Luck  and  on 
our  return,  there  was  preaching  at  several  points, 
prominently  at  New  Egypt  and  in  Hightstown. 
John  Meirs  and  Samuel  C.  Johnes  furnished 
both  conveyance  and  company  to  Potter's 
Church,  —  Rev.  C.  F.  Le  Fevre,  S.  W.  Fuller, 
Moore,  and  Thomas,  being  the  ministers. 

—  In  March,  1834,  the  Baptist  Church,  de- 
siring to  erect  a  new  brick  meeting-house,  sold 
the  old  frame  building.  It  was  bought  by  the 
elder  Dr.  McChesney,  who  passed  it  into  the 
hands  of  the  Universalists,  and  Major  Cook  pre- 
sented them  a  desirable  lot,  to  which  it  was  re- 
moved, fitted  up  neatly,  and  dedicated  anew. 


2  34       Universalism  in  Hightstow7i. 

August  10,  1835.  Services  by  Rev.  C.  F.  Le 
Fevre,  L.  C.  Marvin  and  Abel  C.  Thomas. 
Sermon  by  the  first-named :  "  The  glory  of  this 
latter  house  shall  be  greater  than  the  former, 
and  in  this  place  I  will  give  peace,  saith  the 
Lord  of  Hosts,"  Haggai  ii.  9. 

The  Baptists  would  hardly  consent  to  the  ap- 
plication of  the  text.  They  supposed  the  old 
building  had  been  bought  for  service  as  a  barn, 
and  were  not  pleased  that  it  should  be  held 
forth  by  the  Universalists,  in  memory  of  one 
who  was  born  in  a  manger.  It  seemed  almost 
a  desecration  of  the  ancient  edifice.  Men  of 
most  acidity  deplored  that  it  had  not  been  run 
into  the  mill-pond,  (a  destructive  baptism,)  or 
put  to  the  baptism  of  fire.  There  were  persons, 
however,  of  more  catholic  mould,  who  had  the 
faith  to  see,  and  the  manliness  to  acknowledge, 
that  there  might  be  value  in  even  a  Universalist 
Church  in  the  village. 

—  James  G.  Ely  departed  this  life  Nov.  15, 
1835,  aged  thirty-five  years.  He  was  one  of 
my  companions  on  my  first  pilgrimage  to  Good 
Luck,  and  I  have  very  happy  memories  of  the 
sunny  cheerfulness  with  which  he  beguiled  the 
tedium  of  that  journey  through  The  Pines. 

—  From  the  date  of  the  Philadelphia  Associ- 
ation, Oct.  3,  1832,  to  the  day  of  the  dedication, 
August  10,  1835,  there  had  been  occasional 
preaching  in  the  village  and  neighborhood,  and 
after  the  dedication,  and  during  1836  and  1837, 


Unive7'salism  in  Hightstown.      235 

the  meetings,  though  much  more  frequent  than 
before,  did  not  average  more  than  one  Sunday 
in  a  month.  I  find  the  names  of  Le  Fevre, 
Perry,  Halleck,  Marvin,  Hillyer,  Lyon,  (the  last- 
named  statedly  for  a  year,  personally  or  by  ex- 
change,) and  doubtless  there  were  others,  whose 
appointments  did  not  appear  in  the  Messenger. 

—  Dated  April  11,  1835, 1  find  a  letter  to  Rev. 
Levi  S.  Beebee,  pastor  of  the  Second  Presbyte- 
rian Church  in  Upper  Freehold,  N.  J.,  by  Joseph 
J.  Ely,  Esq.  It  is  a  review  of  a  sermon  deliv- 
ered March  1 5  preceding,  taken  in  memoranda. 
Though  written  during  "  a  very  busy  season  with 
the  farmers,"  and  somewhat  diffuse,  the  letter  is  a 
comprehensive  exposition  of  the  principal  pas- 
sages of  Scripture  urged  against  Universalism. 
It  was  first  published  in  the  Chnstian  Messenger, 
and  afterward  had  large  circulation  in  pamphlet 
form. 

Mr.  Ely,  though  "nervously  affected,"  and 
therefore  unfitted  for  oral  discussion,  was  a  vig- 
orous controversialist  with  the  pen,  and  had 
more  than  usual  resources  in  self-education,  ex- 
tensive reading  and  a  retentive  memory  —  as 
must  be  conceded  by  all  who  have  read  his  nu- 
merous essays  and  letters,  on  a  variety  of  sub- 
jects and  on  many  occasions,  even  until  now. 

Rev.  J.  H.  Gihon  preached  in  Hightstown, 
Nov.  5,  1837  —  also  in  Jan.,  1838  —  and  Feb.  7, 
1838,  he  was  installed  as  pastor.  His  engage- 
ment was  one  half  the  Sundays  in  Hightstown, 


236      Universalism  in  Hightstown. 

and  the  other  half  at  New  Egypt  and  New- 
Brunswick,  alternately  —  to  which  he  added 
many  missionary  services.  He  eked  out  a  live- 
lihood by  teaching  school  in  Cedar  Grove  — 
and  returned  to  Philadelphia  in  the  close  of 
1839. 

Until  the  spring  of  1838  the  Universalists  of 
Hightstown  and  vicinity  seem  to  have  been 
held  together  by  doctrinal  and  social  affinities, 
without  any  formal  recognition  —  a  defect  reme- 
died, April  6,  1839,  by  the  regular  organization 
of  the  Universalist  Society. 

For  a  year  or  more,  there  were  meetings  fre- 
quently, and  the  Philadelphia  Association  met 
in  Hightstown  in  the  spring  of  1841.  During 
that  exciting  era,  Rev.  Abel  Fletcher,  though 
energetically  engaged  in  Philadelphia  and  its 
vicinity,  resided  in  Hightstown  for  a  space,  and 
officiated  statedly  one  Sunday  in  a  month  until 
the  autumn  of  1842.  Immediately  afterward, 
he  appeared  to  be  moving  northward.  I  judge 
that  he  subsequently  found  a  home  on  a  planta- 
tion in  Virginia,  where  he  occupied  a  separate 
cottage  or  cabin  adjacent  to  the  mansion-house. 
During  the  late  war,  such  a  habitation  was  ran- 
sacked by  wild  troops,  and  furniture  of  every 
sort,  and  a  stock  of  manuscript  sermons,  were 
scattered  around  in  utter  confusion.  The  ser- 
mons were  the  lawful  property  of  Rev.  Abel 
Fletcher,  an  absentee.  Chaplain  Collins  brought 
me  two  of  them. 


Universalism  in  Hightstown.      237 

—  In  the  close  of  May,  1844,  Rev.  Thomas  J. 
Whitcomb  (whose  two  daughters  are  particularly 
remembered  for  their  musical  abilities)  became 
pastor,  and  continued  until  August,  1846 — • 
having  the  help  of  the  Philadelphia  Association 
in  April,  1845  —  in  which  connection  I  record 
the  organization  of  the  New  Jersey  Convention 
in  Newark,  July,  1845. —  Following  the  removal 
of  Mr.  Whitcomb,  there  was  no  settled  pastor  in 
Hightstown  for  twenty  months,  and  I  have  very 
stinted  memoranda  as  to  the  service  of  occasional 
preachers. 

—  April  I,  1848,  Rev.  Asher  Moore  took 
charge.  There  was  increase  in  the  congregation, 
in  both  numbers  and  vitality  —  early  fruitage, 
we  may  say — but  the  support  of  public  worship, 
as  before,  depended  mainly  on  the  standards. 

One  of  these,  Samuel  C.  JoJmes,  died  July  30, 
1 848,  aged  fifty-eight  years.  A  seemingly  slight 
accident  with  a  farm-fork  developed  into  tetanus 
and  death.  He  was  understandingly  and  re- 
ligiously a  Universalist,  upright  in  demeanor 
and  strong  in  influence.  As  seen  in  the  repose 
of  his  faculties  there  was  sternness  and  even 
severity  in  his  countenance,  yet  there  are  few 
men  anywhere  of  a  gentler  spirit  and  none  of 
more  unpretending,  winning  address. 

January  23,  185 1,  Mr.  Moore's  two  sons  came 
to  a  sad  end.  The  elder  lad  broke  through  the 
ice  of  a  mill-pond :  The  younger  went  to  his 
rescue,  and  both  perished.     The  funeral  service 


238       Utiiversalism  in  Hightstawn. 

was  by  Rev,  William  S.  Balch  :  "  Lovely  and 
pleasant  in  their  lives,  and  in  their  death  they 
were  not  divided." — After  a  pastorate  of  three 
and  a  half  years,  Mr.  Moore  relinquished  charge, 
Oct.,  185 1,  and  resort  was  had,  as  before,  to  tem- 
porary arrangements  for  pulpit  ministry. 

—  Two  children  of  Richard  Norton,  being  at 
school  in  the  Clinton  Liberal  Institute,  formed 
the  acquaintance  of  a  Universalist  young  lady, 
recently  a  graduate  in  that  seminary  —  which 
acquaintance  resulted  in  her  acceptance  of  an 
invitation  to  take  charge  of  the  Cedar  Grove 
School.  She  came  in  Oct.,  185 1,  and  remained 
seven  months,  teaching  two  terms,  having  her 
home  in  Richard  Norton's  family. 

The  school  had  earned  an  ill-repute  for  rude- 
ness, and  it  was  doubted,  at  the  first,  whether  a 
woman  could  hold  it  in  check.  She  began  with 
assuming  that  no  one  was  fit  to  teach  who  could 
not  preserve  order  by  commanding  respect, 
without  recourse  to  the  rod ;  and  she  demon- 
strated her  theory  of  control,  for  she  never  even 
threatened  punishment,  but  ruled  by  the  force  of 
mind  and  love.  It  is  doubtful  whether  one  of 
her  scholars  can  be  found,  who,  after  the  lapse 
of  more  than  twenty  years,  does  not  revere  her 
memory  and  acknowledge  that  her  influence  has 
been  a  life-long  blessing. 

The  name  of  Clara  Barton  has  since  been 
sounded  in  all  the  civilized  world,  as  one  of  the 
ministering  angels  of  humanity.     With  the  sick, 


U?uversalism  in  Hightstown.       239 

the  dying,  the  dead,  in  hospitals  and  on  fields  of 
battle,  in  our  own  land  and  more  recently  on  the 
bloody  arenas  of  France  and  Germany,  that  self- 
possessed,  earnest  woman,  has  exhibited  a  wealth 
of  self-sacrificing  usefulness  not  excelled  in  the 
annals  of  the  nations. 

—  In  the  winter  of  i853-'54,  and  later,  Rev. 
G.  Collins  officiated  frequently,  and  for  a  season 
statedly  on  alternate  Sundays,  in  Hightstown ; 
and  in  the  summer  of  1855  extensive  alterations 
and  improvements  were  made  in  the  old  meet- 
ing-house. 

—  Richard  Norton  departed  this  life  on  Sun- 
day morning,  Dec.  2,  1855,  in  the  fifty-sixth  year 
of  his  age.  He  was  a  Quaker-Universalist,  of 
singular  force  and  simplicity  of  speech,  known 
as  Friend  Richard,  and  no  man  was  more  highly 
esteemed. —  A  few  days  before  his  decease,  a 
neighbor  of  differing  faith  had  much  conversa- 
tion with  him  on  Universalism. 

"  Perhaps,"  said  the  former,  as  an  apology  for 
ill  success  in  the  argument,  "  perhaps  I  do  not 
understand  the  Scriptures  as  well  as  you  do,  I 
have  had  to  work  so  hard  all  my  life,  that  I  have 
had  no  time  to  study  them." 

To  which  the  dying  Universalist  made  this 
characteristic  reply :  "  I  have  worked  as  hard  as 
thee  ever  did.  Thy  trouble  is  that  thee  has  not 
worked  in  the  right  ground." 

Friend  Richard,  though  holding  the  convince- 
ments  of  the  inner  light,  was  strong  in  the  letter; 


240      Universalis7n  in  Hightstowjt. 

and  though  he  was  brought  low  by  severe  suf- 
ferings, no  murmur  showed  him  walking  in  pain- 
ful mystery,  but  every  outward  testimony  was 
of  an  inward  mastery. 

—  In  June,  1856,  Rev.  T.  Fiske  commenced 
to  preach  in  Hightstown,  and  continued  to  offici- 
ate, on  alternate  Sundays,  for  nearly  three  years, 
residing  meanwhile  in  Philadelphia. 

During  his  administration,  in  the  winter  of  i856-'57, 
a  httle  daughter  of  WiUiam  R.  Norton  died,  and  the  an- 
nouncement of  the  day  of  burial  took  the  course  usual 
in  the  neighborhood :  Notice  was  sent  to  the  several 
churches  to  be  read  from  the  pulpit,  with  an  invitation 
for  the  attendance  of  the  congregation.  The  Baptist 
Minister,  Rev.  Mr.  Barker,  declined  to  read  it,  on  some 
bigoted  pretence :  Rev.  Mr.  Green,  the  Methodist  pas- 
tor, read  it,  but  advised  his  audience  to  be  absent  on  the 
occasion.  There  was  at  the  time  no  Presbyterian  Church 
in  Hightstown,  but  Mr.  Symmes  of  Cranberry  read  it 
without  scruple. 

The  unmanly  conduct  of  two  Christian  ministers,  in 
this  civilized  age,  awakened  deep  indignation,  not  only 
among  Universalists,  but  in  the  souls  of  many  people  of 
no  sect,  as  well  as  in  the  bosom  of  the  Baptist  Church. 
Out  of  the  circumstance  grew  a  controversy  in  the  Vil- 
lage Record.  It  was  a  one-sided  affair,  the  articles  of  the 
Universalists  being  refused  insertion,  even  as  advertise- 
ments. Thus  hemmed  in,  "  The  Independent  Association 
of  Hightstown "  commenced  the  publication  of  77/1? 
Hightstown  Excelsior,  not  sectarian,  but  a  seeker  of  fair 
play  to  all  concerned.  The  first  number  was  issued 
June  I,  1857,  Charles  M.  Norton,  editor  for  three  years. 
Afterward  Charles  W.  Mount  and  Daniel  Taggart,  were 
successively  and  severally  in  editorial  charge.  During 
the  pressure  of  the  War  of  the  Rebellion,  the  two  papers 


Universalism  in  Hightstown.      241 

were  united  as  The  Hightstown  Gazette.  There  need 
be  no  tracing  of  its  business  interests.  The  object  of  the 
Association  was  gained,  greatly  to  the  credit  of  its  mem- 
bers, and  the  village  paper  is  now  conducted  on  princi- 
ples of  equity.  It  is  not  probable  that  the  evangelical 
churches  will  ever  repeat  their  experiment  of  intolerable 
intolerance. 

—Nathaniel  Cox  died  Nov.  12, 1 857,  aged  fifty- 
four  years.  He  was  one  of  the  youngest  of  the 
early  converts  to  UniversaHsm,  remarkable  for 
his  verbal  memory  of  the  Scriptures.  When 
engaged  in  controversy,  there  was  continual 
flow  of  texts,  with  book,  chapter  and  verse. 
Even  punctuation  was  not  regarded  in  the  accu- 
mulation of  proofs  from  the  Bible. 

—  In  the  spring  of  i860,  Rev.  H.  R.Wal- 
worth accepted  an  invitation  to  the  pastorate  in 
Hightstown.  There  seemed,  however,  to  be  no 
permanency  in  that  relation  —  for  he  resigned 
in  August,  1 86 1. —  Nearly  two  years  later  there 
was  trial  of  an  arrangement  of  a  different  order : 
In  April,  1863,  Rev.  Abel  C.  Thomas  removed  to 
Hightstown  for  recuperation.  He  was  not  willing 
to  engage  as  pastor,  nor  to  be  a  stated  supply, 
but  would  be  strictly  a  volunteer  preacher,  one 
sermon  every  Sunday. 

—  Dr.  Jonathan  E.  McChesncy  departed  this 
life  Oct.  18,  1864,  aged  sixty  years.  He  was  a 
man  distinguished  in  his  profession,  and  of  high 
social  esteem.  During  the  later  months  of  his 
life  he  was  afflicted  with  a  malignant  tumor, 
which  made  him  self-helpless.     I    shall    never 

16 


242       Universalism  in  Hightstown. 

forget  the  constant  and  kindly  attentions  of  his 
neighbors  in  this  hour  of  need. 

—  Mr.  Thomas  removed  to  Bridgeport,  Conn., 
in  the  spring  of  1865,  and  again  the  meeting- 
house was  closed,  excepting  at  intervals ;  but 
there  was  promise  of  sunshine  even  in  the  win- 
ter of  i866-'67,  for  Rev.  G.  Collins  officiated 
statedly  on  alternate  Sundays.  A  Church  was 
organized,  the  Sunday  School  revived,  the  La- 
dies' Sewing  Society  established  —  and  the  pro- 
ject of  a  new  meeting-house  began  to  take  shape 
in  the  purposes  of  the  believers. 

— Isaac  Pullcn  departed  this  life,  Dec.  13,  1867, 
in  the  sixty-third  year  of  his  age.  At  an  early 
day  he  took  a  distinct,  decided  stand  with  the 
band  of  Universalists,  strong  in  principle  though 
few  in  number,  and  so  continued  to  the  end. 
His  specialty  in  business  was  in  nurseries  and 
fruits,  and  no  one  will  doubt  that  his  enterprise 
indirectly  enriched  the  neighborhood. 

During  several  of  the  later  years  of  his  life  he 
was  sorely  afflicted  with  organic  derangements, 
yet  he  preserved  serenity  and  even  cheerfulness 
by  the  power  of  faith  and  will. 

A  few  weeks  preceding  his  departure,  he 
charged  me  to  preach  his  funeral  sermon„and  on 
a  subsequent  visit  reminded  me  of  my  promise. 
"  I  will  attend  to  it,"  was  my  answer — to  which 
I  added,  "  I  have  already  selected  the  text.  It 
is  this  :  'And  Isaac  went  out  to  meditate  in  the 
fields  at  eventide,'" 


Universalisni  in  Hightstown.       243 

Evidently  perceiving  the  drift  of  my  thought, 
he  closed  his  blue  eyes  a  few  moments,  and 
opened  them  with  a  kindling  expression  of  ap- 
proval.—  There  have  been  many  cases  where  a 
dying  man  has  charged  the  preacher  to  use  a 
certain  passage  of  Scripture  to  lead  his  sermon ; 
but  in  few  instances,  I  apprehend,  has  the 
preacher  announced  the  text  to  a  dying  man. 

Our  departed  friend  celebrated  his  entrance 
into  a  house  not  made  with  hands,  by  the  gift 
of  one  thousand  dollars  toward  the  erection  of 
a  new  Universalist  meeting-house  on  the  earth, 
and  the  people  accepted  the  situation  and  the 
conditions. 

There  was  one  obstruction  :  The  lot  was  not 
of  sufficient  depth  to  set  the  contemplated  edi- 
fice on  a  line  with  the  Baptist  Church,  for  liberal 
appearance  in  the  village.  There  was  a  gore 
of  land  in  the  rear,  belonging  to  but  of  small 
value  to  the  Baptists,  which  the  Universalists 
desired  to  purchase  at  any  fair  price  —  but  the 
overture  was  rejected.  The  case  is  submitted 
to  posterity,  with  this  statement  of  the  reason 
why  the  Universalist  Meeting-House  wasnotset 
back  from  the  line  of  the  street. 

March  8,  1869,  —  after  occupancy  by  the  Bap- 
tists for  about  one-half  of  a  century,  and  by  the 
Universalists  for  nearly  one-third  of  a  century, 
—  the  old  frame  meeting-house  was  taken  to 
pieces.  After  so  long  service,  the  timbers  were 
mostly   sound.  —  The   corner-stone   of  a  new 


244      Universalism  in  Hightstown. 

brick  church  was  laid,  June  30,  1869.  The 
session  room  was  dedicated  and  occupied,  Oct. 
21,  1869.  The  new  church  was  dedicated  Feb. 
21,  1871. 

Until  the  session  room  was  in  readiness,  the 
congregation  and  Sunday  School  occupied 
Hutchinson's  Hall ;  and  here  were  delivered  two 
lectures  by  P.  T.  Barnum  and  one  by  Horace 
Greeley  in  the  early  part  of  1869,  and  one  by 
Rev.  Dr.  Chapin  in  October  —  these  being  free- 
will offerings  to  the  church-work  in  hand.  The 
last-named  preached  the  Sermon  of  Dedication ; 
addresses  were  made  by  the  former  two ;  and 
Rev.  A.  C.  Thomas  had  part  in  the  ceremonial. 

The  cost  of  this  structure,  exclusive  of  many 
incidental  contributions  of  work,  was  about 
1^12,750  —  of  which  the  Ladies'  Sewing  Society 
furnished  nearly  ^2000.  —  A  Seminary  Building 
was  also  erected  on  the  premises,  at  a  cost  of 
about  ;^I200.  —  The  history  of  the  Sunday 
School  is  a  history  of  difficulties  ending  in  tri- 
umph. 

—  Rev.  E.  Hathaway  took  pastoral  charge, 
June  25,  1871. 


CHAPTER  XI. 

Thomas  Potter — His  Death  —  Desire  to  Visit  his  Meeting- 
House  —  Way  of  getting  to  it  —  Through  The  Pines  from 
Hightstown — Breaking  in  upon  the  Wilderness  —  Sermon 
in  the  Old  Meeting-House  —  A  Tomb-Stone  —  Memorial 
Acre  —  Conference  of  Sept.  28,  1870  —  One  Hundred  Years 

—  Interesting    Record  —  Hon.  Edwin  Salter  —  Old   Meth- 
odists —  Church  on  the  Coast  —  Waretown  —  Jacob  Birdsall 

—  Rev.  James  Gallager  —  A  Bell — and  use  for  it. 

THROUGH    THE    PINES. 

THOMx\S  POTTER  died  sometime  during 
the  revolutionary  war,  and  Murray,  who 
settled  in  New  England  in  1774,  visited  the 
home  of  his  early  experience,  and  preached  a 
sermon  in  memory  of  the  good  man,  his  early 
friend  and  patron.  This,  as  I  judge,  was  shortly 
after  the  close  of  the  war  —  probably  in  1784. 

From  that  date  onward  for  nearly  fifty  years, 
no  Universalist  clergyman  (so  far  as  we  have 
knowledge)  had  been  upon  the  spot.  Doubtless 
many  besides  myself  had  thought  of  a  visitation 
to  those  almost  consecrated  scenes,  but  Good 
Luck  was  so  far  out  of  the  world  of  travel,  and 
so  difficult  to  reach,  that  the  discouragements 
overbalanced  the  inducements.  A  direct  line 
from  Philadelphia  would  require  a  journey  of 
sixty  miles  through  a  dismal  wilderness  of  pine- 

245 


246  Through  the  Pmes. 

clad  sand-plains  and  dense  cedar-swamps ;  and 
doing  the  best  that  could  be  done  in  a  circuitous 
route,  would  demand  private  conveyance  at  large 
expense,  or  a  tedious  ride  to  and  up  the  coast  in 
a  rude  fish-wagon,  consuming  more  time  and 
money  than  the  preachers  of  earlier  times  could 
conveniently  spare. 

The  route  from  New  York  was  easier  to  one 
who  would  put  up  with  the  discomforts  of  a 
wood  shallop  to  Barnegat  Inlet  and  Tom's  River, 
together  with  weary  miles  of  foot-travel  through 
deep  sand. 

For  two  years  I  frequently  pored  over  an  atlas 
and  maps  of  New  Jersey,  with  my  pencil  on  the 
words  Good  Luck,  and  talked  with  fishermen  re- 
specting Egg  Harbor  and  Tuckerton,  and  of  the 
means  of  getting  there,  and  thence  to  Barnegat 
and  beyond ;  but  no  plan  or  project  seemed  to 
suit  until,  in  attendance  at  an  Association,  I  fell 
into  the  hands  of  friends  residing  near  Hights- 
town,  N.  J.  I  was  indebted  to  Richard  Norton 
and  James  G.  Ely,  neighbor-farmers  and  brother- 
Universalists,  for  conveyance  and  good  com- 
pany. 

It  was  hardly  credible  that  there  could  be  such 
a  wilderness  in  New  Jersey,  midway  between  the 
great  cities  of  New  York  and  Philadelphia. 
There  was  a  house  (or  hovel)  at  long  intervals, 
the  residence  of  wood-choppers  and  charcoal- 
burners,  (there  being  one  furnace  in  the  woods,) 
but  wagon -tracks  to  and  from  the    clearings 


Through  the  Pines.  247 

and  coal-pits,  and  to  and  from  everywhere,  and 
to  and  from  nowhere,  and  crossing  at  every  con- 
ceivable angle,  were  enough  to  bewilder  any 
traveller.  There  was  strictly  no  highway,  and 
all  the  roads  (none  wider  than  between  carriage- 
wheels,  and  mostly  with  close  borders  of  scrub- 
bushes)  were  alike. 

By-and-by,  after  we  had  left  the  furnace-ter- 
ritory, the  marks  and  crossings  of  civilization 
diminished,  and  at  times  it  puzzled  even  my 
sharp-sighted  companions  to  decide  upon  the 
course. 

Of  late  years  there  has  been  a  breaking  in 
upon  this  wilderness,  in  spots.  Bogs,  long 
deemed  not  worth  taxing,  have  proved  highly 
remunerative  in  the  line  of  cranberries;  and 
wherever  there  is  not  more  than  six  or  eight 
inches  of  white  sand  overlying  a  yellow  clayey 
loam,  the  latter  within  reach  of  a  deep  plough, 
there  is  compensating  fertility  —  Vineland  and 
Hammonton,  for  examples.  There  are  however 
extensive  districts  in  which  you  might  dig 
deep  without  reaching  the  bottom  of  white  sand. 

Railroads  have  latterly  penetrated  many  sec- 
tions of  The  Pines,  and  ere  long  will  link  Sandy 
Hook  with  Cape  May;  but  what  must  have 
been  the  condition  of  that  region  one  hundred 
years  ago  ?  Seemingly  shut  in  or  shut  out  from 
the  world,  Murray  was  there  in  solitude,  as 
though  the  Lord  would  fain  make  of  him  a  her- 
mit in  a  desolate  wilderness  ! 


248  Potters  Meethig- House. 

Murray's  preaching,  southerly,  was  in  Barne- 
gat,  Manahawkin,  Tuckerton,  &c.,  along  the 
coast  —  northerly,  along  the  coast  to  Cedar 
Creek  and  Tom's  River :  thence  by  way  of  Free- 
hold to  Amboy  and  New  Brunswick  to  New 
York :  Or,  seeking  Philadelphia,  through  Sharon, 
Imlaytown,  New  Hanover,  and  the  fertile  coun- 
ties bordering  on  the  Delaware  —  thus  avoiding 
The  Pines. 

On  Sunday  morning,  Oct.  7,  1832,  I  preached 
in  the  Potter  Meeting-House,  as  before  stated. 

It  could  hardly  be  termed  elegant.  It  was 
small,  plain  and  not  painted.  Though  con- 
structed of  the  best  cedar,  the  outsiding  (1832) 
was  worn  very  thin,  and  in  some  places  was  de- 
cayed. The  large  square  pew  of  which  Murray 
speaks  as  having  been  occupied  by  Potter  and 
his  family,  had  been  removed,  and  simple 
benches  substituted.  The  pulpit  had  been  cut 
down  at  each  end.  In  other  respects  the  build- 
ing remained  in  its  original  state. 

Potter's  grave,  at  the  cast  end  of  the  meeting- 
house, was  pointed  out  by  one  of  the  oldest  in- 
habitants of  the  neighborhood.  It  had  been 
enclosed  soon  after  his  burial,  but  the  fence  was 
broken  down  about  181 2,  and  two  posts  and  a 
rail,  very  much  decayed,  were  all  that  remained.* 

*  In  May,  1833,  a  tomb-stone  was  erected  to  the  memory  of 
Potter,  and  the  grave  enclosed.  The  wooden  palings  were 
taken  down  in  1870,  and  an  iron  fence  substituted.  Shortly 
before,  the  New  Jersey  Convention  had  bought  an  acre  of  the 
adjoining  grove.     It  is  known  as  the  Memorial  Acre. 


Potter's  Meeting- House.  249 

We  found  a  few  individuals  at  Good  Luck, 
and  also  at  Tom's  River  who  had  listened  in 
their  youth  to  the  preaching  of  Murray  ;  and 
several  aged  persons  remembered  having  heard 
the  circumstances  related  in  his  Life,  but  time 
was  rapidly  effacing  the  impression.* 

—  Passing  intermediate  meetings  in  the  Pot- 
ter Church,  I  must  allude  to  a  Conference  held 
there,  Sept.  28,  1870,  being  the  one  hundredth 
anniversary  of  the  landing  of  Murray.  It  was 
the  week  next  following  the  great  Centennial 
Gathering  at  Gloucester,  Mass.,  and  we  had  only 
a  small  company  at  Good  Luck,  yet  it  seemed 
as  if  the  Lord  had  specially  made  the  day  and 
the  occasion  as  one  of  the  times  and  the  seasons 
which  he  holds  in  his  own  power.  It  appeared 
indeed  as  if  Potter  and  Murray  were  walking 
again  in  that  grove,  and  that  each  laid  a  hand 
of  blessing  upon  the  head  of  every  believer  in 
that  assembly  of  worshippers, 

INTERESTING    RECORD, 

Hon.  Edwin  Salter,  a  distinguished  gentleman 
of  New  Jersey,  (himself,  I  believe,  affiliating 
with  the  Methodists,)  a  few  years  since  pub- 
lished an  article  in  the  Trejiton  Monitor,  from 
which  I  make  the  following  extracts : 

*  I  have  copied  or  condensed  this  account  from  the  N.  Y, 
Christian  Messenger,  ii.  32 ;  and  whoso  would  read  still  fur- 
ther, may  consult  the  Christian  Leader  of  Christmas,  1869. 


250  Potters  Meetmg- House. 

*'  A  singular  and  interesting  chapter  in  the  reh'gious 
history  of  our  State,  and  one  but  little  known,  re- 
lates to  a  church  formerly  called  the  Potter  Church, 
built  about  a  century  ago  at  Good  Luck,  by  a  be- 
nevolent resident  of  that  village,  named  Thomas 
Potter. 

"Before  building  the  church.  Potter  had  been 
in  the  custom  of  opening  his  house  to  travelling 
preachers  of  all  persuasions,  and,  after  a  while,  to 
accommodate  them,  he  built  this  church,  free  for  all 
denominations.  His  object  is  best  expressed  in  his 
own  words  :  *  As  I  firmly  believe  that  all  mankind 
are  equally  dear  to  Almighty  God,  they  shall  all  be 
equally  welcome  to  preach  in  this  house  which  I 
have  built.' 

"  After  it  was  built  it  was  used  by  travelling  min- 
isters of  the  Presbyterian,  Baptist,  Quaker,  Method- 
ist and  other  Societies,  and  in  it  was  preached  the 
first  Universalist  sermon  ever  delivered  in  America.* 

"The  Methodist  Society  in  New  Jersey  owe  a 
debt  of  gratitude  to  Thomas  Potter  for  always  open- 
ing his  church  to  the  noble  pioneers  of  Methodism 
in  the  dark  days  of  its  history,  when  Methodism  not 
only  met  with  opposition  from  other  Societies  on  ac- 
count of  difference  in  religious  sentiments,  but  also 
when,  during  the  Revolution,  their  enemies  most 
unwarrantably  slandered  them  by  charging  them 
with  being  in  sympathy  with  Great  Britain. 

"  Though  these  slanders  had  the  effect  of  render- 
ing the  heroes  of  Methodism  so  unpopular  that  they 
could  hardly  obtain  a  hearing  in  most  parts  of  the 
State,  as  well  as  in  others,  the  Potter  Church  was 

*  The  writer  did  not  know  of  de  Benneville. 


Potter's  Meeting- House.  251 

always  open  to  them,  and  so  often  used  by  them 
that  some  Methodist  writers  at  the  present  day  who 
have  found  the  name  of  this  church  frequently  men- 
tioned in  the  journals  of  those  pioneers,  have  con- 
cluded that  it  must  have  been  a  Methodist  Church, 
though  where  it  was  situated,  and  why  it  was  so 
called,  they  have  been  unable  to  divine. 

"  Among  the  preachers  well-known  in  the  annals 
of  Methodism,  who  preached  in  it,  were  Benjamin 
Abbott  and  Bishop  Asbury ;  and  in  it  was  married 
James  Sterling,  the  most  earnest,  effective  layman 
the  Society  had  in  its  early  struggles  in  New  Jersey. 

"  This  church  property  is  now  under  the  control 
of  the  Methodists.  .  .  .  When  the  Universalists  ex- 
press a  desire  to  preach  in  it,  the  doors  are  gener- 
ally open  to  them,  and  as  long  as  the  Trustees  are 
thus  liberal  to  them,  as  well  as  to  other  denomina- 
tions, there  certainly  can  be  no  occasion  to  question 
the  title. 

"An  old  gentleman  brought  up  in  the  vicinity  of 
the  church,  whose  father  was  a  neighbor  and  friend 
of  Thomas  Potter,  informs  me  that  Potter  often  told 
his  neighbors,  after  he  had  built  the  church,  that 
God  would  send  a  minister  after  his  own  heart,  and 
that  in  Murray  he  found  fulfilled  his  long-deferred 
expectations."* 

*  At  our  conference  in  Good  Luck  in  May,  1834,  a  sketch  of 
the  Potter  Meeting-House  was  made  by  Mr.  Le  Fevre.  That 
sketch  was  copied  in  the  preparation  of  the  Demarest  edition 
of  the  Life  of  Murray.  The  original  edifice  was  taken  down 
about  1842,  and  a  larger  house  erected  on  nearly  the  same  site. 
So  much  of  the  material  of  the  old  structure  as  could  conven- 
iently be  used,  was  worked  into  the  new. 


252  Church  071  the  Coast. 

WARETOWN. 

Whoso  journeys  southward  from  Tom's  River 
to  Manahawkin  will  journey  in  the  route  of 
John  Murray's  early  missionary  life.  There  is 
little,  even  now,  to  charm  the  eye  or  to  satisfy 
the  inquiry,  How  did  the  people  earn  a  liveli- 
hood in  this  region  of  sand  and  pines  ?  Yet 
cedar-lumber  and  pine  fire-wood,  and  fish  and 
game  for  the  New  York  market,  getting  to  sea 
through  Barnegat  Inlet,  brought  money  and 
every  thing  that  money  could  buy  to  that  out- 
of-the-world  population. 

For  long  years,  moreover,  reaching  to  this 
present  date,  vessels  of  small  tonnage  (as  com- 
pared with  long-voyage  ships)  were  built  at 
several  points  along  the  coast,  and  the  active 
young  men  found  employment  as  "  coasters." 

One  of  these,  of  Quaker-Universalist  lineage 
on  the  father's  side,  being  in  charge  of  a  vessel 
laden  with  corn,  bound  from  Norfolk  to  Provi- 
dence, had  his  attention  vividly  drawn  to  the 
history  of  Murray,  by  one  of  the  passengers. 
The  Captain,  as  he  grew  from  boyhood  into 
manhood,  had  frequently  listened  to  arguments 
between  his  father  and  others,  and  was  of 
opinion  that  his  father  always  "  had  the  best  of 
it,"  dying  at  last  in  the  triumphs  of  Universal- 
ism.  But  the  communication  of  the  passenger 
had  new  interest,  because  it  had  to  do  with  Bar- 
negat and  "  along  shore." 


Church  on  the  Coast.  253 

The  weather  being  thick  at  sea,  the  young 
Captain  made  harbor  in  New  York,  and  after- 
ward passed  to  Providence  by  Long  Island 
Sound.  During  the  delay,  and  at  the  end  of 
his  voyage,  he  sought  diligently  for  the  Life  of 
Murray,  but  without  success.  On  his  next  trip 
to  New  York  he  succeeded  in  his  endeavors, 
Sept.,  1840,  —  adding  a  copy  of  Ely  and  Thomas 
Discussion  and  a  subscription  for  the  Christian 
Messenger  to  his  "  stores." 

We  need  not  doubt  the  result.  The  land 
and  the  sea,  and  the  heavens  and  life,  seemed  to 
have  changed,  but  he  knew  that  the  only  change 
was  in  hint,  —  as  witness  the  hand  and  seal  of 
Jacob  Birdsall  ;  and  when  again  he  was  at 
home  in  Waretown,*  quitting  the  vessel  in  Nov., 
1840,  he  spoke  of  the  wonder-working  Gospel, 
and  found  a  few  hearty  sympathizers  in  the 
truth  which  had  made  him  free. 

In  May,  1846,  Rev.  James  Gallager,  who  had 
met  Mr.  Bird.sall  in  New  York,  visited  these 
believers  with  the  olden  cry  of  a  prophet  in  the 
wilderness.  During  that  visit  of  a  week,  he 
preached  eight  times  in  Waretown  and  vicinity. 

This  gifted  and  truly-anointed  evangelist  was 
born  in  Philadelphia,  and  reared  in  the  midst  of 

*  Deeds  of  1769  show  that  the  family  name  was  Waeir, 
All  the  descendants  spell  and  pronounce  it  Ware.  I  have 
seen  it  printed  Waer  on  a  map.  When  Government  estab- 
lished a  post-office  there,  the  position  of  P.M.  was  offered  to 
a  resident  of  "the  right  politics."  His  letter  of  acceptance 
was  dated  Wiretown.     That  corruption  is  the  official  stamp. 


254  Church  on  the  Coast. 

many  privations.  Manhood  found  him  with  a 
very  limited  education,  yet  an  urgent  determi- 
nation to  fit  himself  (if  possible)  for  even  a 
lowly  grade  in  the  ministry  of  Universalism, 
enabled  him  to  overcome  many  hindrances,  and 
he  became  one  of  the  most  useful  and  honored 
brothers  in  our  ranks.  Of  medium  stature,  and 
a  temperament  happily  combining  the  sanguine 
and  the  nervous,  mostly  enjoying  good  health 
withal,  his  heart  sang  while  his  feet  journeyed 
in  the  path  of  life.  Noble  in  his  principles  of 
conduct  and  generous  in  his  spirit,  he  made 
solitary  places  glad  by  his  presence,  and  in 
every  locality  of  his  wide  missionary  circuits, 
and  in  his  several  pastoral  settlements,  Potts- 
ville.  Providence,  Newark,  Easton,  Meriden,  he 
is  remembered  as  an  earnest,  devout  Christian, 
of  most  amiable,  energetic,  upright  demeanor. 
He  departed  this  life  in  Hamilton,  Ohio,  July  1 1, 
1857. 

Eleven  years  after  Mr.  Gallager's  visit  to 
Waretown,  the  Gospel  echoes  were  renewed  by 
Rev.  Eben  Francis  in  the  same  temper  and  strain ; 
and  Rev.  J.  H.  Campbell,  and  H.  R.  Walworth, 
and  J.  D.  Cargill,  and  others,  in  harmonious  tes- 
timony uttered  the  Holy  Evangel,  all  of  them  in 
Waretown  and  some  of  them  in  the  Potter 
Church  at  Good  Luck.  In  March,  1867,  Rev. 
G.  Collins  made  a  temporary  arrangement  for  a 
stated  supply,  monthly,  and  May  4  of  that  year 
a  Universalist  Church  (or  Society)  was  organized. 


Church  on  the  Coast.  255 

Several  ministers  have  since  officiated,  and  it 
is  of  interest  that  I  mention  the  organization  of 
a  Sunday  School,  July  25,  1869.  It  has  been 
continued  without  interruption. 

A  building  erected  by  a  company  in  1857  for 
a  Select  School,  was  bought  by  three  of  the 
number  in  1865.  In  1867  they  donated  the 
property  to  the  Universalist  Society  as  a  Chapel. 
It  has  been  tastefully  fitted  for  that  purpose. 

I  have  great  pleasure  in  recording  that  Marsh 
Brothers,  Foundry  men  at  Mt.  Joy,  Penna.,  in 
memory  and  in  honor  of  John  Murray,  presented 
a  bell  weighing  two  hundred  and  fifty  pounds, 
and  that  Rev.  E.  Hathaway  is  under  engagement 
to  answer  its  joyful  worship-warning  on  the  last 
Sunday  in  every  month. 


CHAPTER   XII. 

Rev.  John  Murray  —  Drs.  Smith  and  Young  —  Rev.  Abel  Sar- 
jent  —  Free  Universal  Magazine  —  Unitarian  Universalism 
in  1793  —  Rev.  Edw.  Mitchell  —  William  Palmer  —  Duane 
St.  Church  —  Rev.  John  Foster  —  Thurlow  Weed  —  Dr. 
Francis  —  Henry  Fitz  —  Gospel  Herald  —  Prince  St. 
Church  —  Rev.  N.  Dodge  —  Rev.  Abner  Kneeland  —  Rev. 
Adin  Ballou — Herald,  new  series  —  Grand  St.  Church  — 
An  Association  —  Rev.  B.  Bates  —  Rev.  T.  Fiske  —  Corin- 
thian Hall  —  Rev.  Thomas  J.  Sawyer  —  Philo  Price  —  Rev. 
S.  J.  Hillyer — Rev.  A.  C.  Thomas  —  Orchard  St.  Church 
—  Rev.  Dr.  Brownlee. 

UNIVERSALISM    IN    NEW   YORK. 

THE  circumstances  of  the  landing  of  John 
Murray  on  the  coast  of  New  Jersey,  de- 
tailed in  his  Memoirs,  could  not  fail  to  make  an 
impression  on  the  minds  of  his  fellow-mariners, 
and  so  genial  were  the  manners  of  this  remark- 
able man  that  these  sons  of  the  sea  presumably 
made  favorable  if  not  enthusiastic  reports  con- 
cerning him,  on  their  arrival  in  New  York  —  the 
population  of  which,  in  1770,  did  not  much  ex- 
ceed fifteen  thousand. 

"  The  day  had  not  closed  in  before  a  number  of  per- 
sons visited  me,  earnestly  soliciting  me  to  speak  to  them 
of  the  things  of  the  kingdom.  I  was  immeasurably  as- 
tonished !  Totally  a  stranger  in  the  city,  I  could  scarcely 
believe  I  was  not  in  a  dream.     The  boatmen,  however, 

256 


Universalism  in  New  York.       257 

having  given  an  account  of  me  on  their  arrival,  the  intel- 
ligence was  wafted  from  one  end  of  the  city  to  the  other ; 
and  the  people  being  anxious  to  hear  something  new,  and 
from  a  new  preacher,  became  extremely  importunate.  I 
could  not  deny  that  1  had  preached,  but  I  gave  the  solicitors 
to  understand  that  I  had  absolutely  engaged  to  return  by 
the  first  opportunity,  and  that  of  course  I  was  not  at  lib- 
erty to  comply  with  their  request.  They  promised  they 
would  insure  me  a  speedy  and  eligible  conveyance  if  I 
would  consent  to  give  them  a  discourse  in  the  Baptist 
Meeting-House,  and  it  became  impossible  to  resist  their 
persuasions.     The  house  was  thronged." 

This  Baptist  Meeting-House  was  on  Golden 
Hill,  somewhere  in  what  is  now  Gold  Street. 
Rev.  John  Gano  was  at  that  time  the  pastor. 

"  Upwards  of  a  week  elapsed  before  the  earnestly 
sought-for  passage  presented,  during  which  period  I 
preached  frequently  and  to  crowded  houses.  .  .  .  Even 
the  minister  extended  to  me  the  hand  of  apparent  friend- 
ship. ...  So  soon  as  an  opportunity  presented  I  very 
cheerfully  embraced  it.  .  .  .  The  winter  now  approached. 
....  My  worthy  friend  (Thomas  Potter)  was  diligently 
gathering  in  the  fruits  of  the  earth." 

Mr.  Murray  aided  him  in  the  labors  of  the 
fields,  but  earnest  solicitations  for  his  services  as 
a  preacher  poured  in  from  the  Jerseys,  Philadel- 
phia and  New  York.  To  the  latter  city  he  again 
repaired,  "The  Baptist  Meeting-House  was 
again  opened  to  me,  and  the  congregations  were 
very  large.  After  a  few  weeks  "  he  returned  to 
Good  Luck. 

Early  in  1771  Mr.  Murray  was  in  Philadelphia 
for  the  first  time  —  remained  a  brief  space  and 
17 


258       Univcrsalism  in  New  York. 

returned  to  his  home  on  the  coast.  And  thus 
time  passed  on  with  the  preacher :  "  Succeeding 
weeks  and  months  rolled  away,  while  my  days 
were  appropriated  to  the  Jerseys,  Philadelphia, 
New  York,  and  many  of  the  intervening  towns." 

"  In  the  commencement  of  the  autumn  of 
1772  "  *  he  started  for  Newport,  spending  some 
time  in  New  York  by  the  way :  "  During  my 
residence  in  New  York  I  became  known  to  many 
gentlemen  of  Connecticut" — which  fact  marked 
New  London  and  Norwich  in  the  route  to  New- 
port—  with  the  incidents  of  which  our  present 
history  has  nothing  to  do,  excepting  this :  In 
Newport,  where  he  preached,  on  Monday  morn- 
ing one  of  the  committee  "  informed  me  that 
there  came  on  Saturday  night,  from  New  York, 
a  reverend  divine  who  had  given  me  a  horrid 
character.  .  .  .  He  is  at  the  house  of  Mr.  Rogers, 
father  of  the  Rev.  Mr.  Rogers."  The  calumni- 
ator had  fled,  but  the  charges  were  these,  sub- 
stantially :  "  Mr.  Murray  had  formerly  labored 
for  his  living :  he  was  a  married  man  :  had  chil- 
dren :  had  been  a  stage-player :  and  had  sung 
songs." 

Was  this  one  version  of  an  old  calumny  re- 
vived fifty  years  afterwards?  —  namely:  "John 
Murray  was  a  weaver  in  Spitalsfield  in  England. 
He  secreted  himself  on  board  of  the  vessel  for 

*  The  Memoir  of  Murray  misprints  it  1773.  In  the  January 
next  following  his  visit  to  Newport  he  was  in  Philadelphia, 
which  is  set  clown  January,  1773. 


Universalism  in  New  York.       259 

two  or  three  days.  And  he  tried  to  impose  him- 
self on  the  Rev.  Doctor  Rogers  of  New  York  as 
a  minister  employed  by  Mr.  Whitefield,  but  he 
was  soon  detected ;  and  if  you  inquire  what  his 
deportment  was  in  Boston,  you  may  hear  what 
will  not  be  to  his  credit  or  your  approbation." 

These  accusations  were  recorded  and  an- 
swered in  the  Gospel  Herald  of  March  22,  1823, 
by  Henry  Fitz,  as  follows:  In  1772  there  were 
two  John  Murrays,  clergymen,  in  New  York, 
the  one  a  Calvinist,  the  other  a  Universalist.  It 
was  common,  in  that  day,  to  distinguish  them 
as  Damnation  Murray  and  Salvation  Murray. 
It  was  Damnation  Murray  who  imposed  him- 
self on  Dr.  Rogers.  He  was  discarded  by  the 
Calvinists,  and  left  the  city.  Mr.  Fitz  adds :  "  If 
our  correspondent  disputes  the  truth  of  the 
above  statement,  we  can  give  a  reference  to 
those  who  lived  in  the  olden  time,  and  will  still 
bear  witness  to  the  truth." 

Not  as  endorsing  ill  repute  in  either  of  those 
Murrays,  but  as  confirming  the  popular  dis- 
tinction, I  may  refer  to  a  quotation  from  Dr. 
Francis ;  yet  I  should  have  passed  the  whole 
matter  in  silence,  had  it  not  been  that  the  Libra- 
rian of  Brown  University  has  latterly  written 
or  compiled  a  book,  in  one  letter  of  which  Rev. 
John  Murray,  Universalist,  is  spoken  of  as  "one 
John  Murray,  alias  Murphy,  a  fugitive  from 
justice  in  Great  Britain  !  " 

Having  preached  in  Providence,  "  I  contem- 


26o       Unive7'salism  in  New  York. 

plated  extending  my  tour  as  far  as  Boston,  but 
the  season  being  far  advanced,  I  postponed  my 
purpose  and  hastened  back  to  my  pleasant 
home "  in  Good  Luck.  From  this  date  for- 
ward, there  are  general  references  to  preaching 
in  divers  places,  but  nothing  special  as  to  New 
York. 

—  In  a  list  of  subscribers  to  Relly's  Hymn 
Book,  reprinted  in  Burlington,  N.  J.,  in  1776, 
there  are  many  names  set  down  for  Gloucester, 
Providence,  Norwich,  New  London,  &c.,  and  a 
few  for  Philadelphia  and  New  Jersey,  but  only 
one  copy  for  New  York  city.  This,  however, 
may  be  accounted  for  by  the  fact  that,  as  a  re- 
sult of  the  battle  of  Long  Island,  New  York  fell 
into  the  hands  of  the  British,  August  26,  1776. 
The  city  was  not  evacuated  until  Nov.  25,  1783. 
During  British  possession,  they  nearly  destroyed 
all  the  churches  except  the  Episcopal,  making 
prisons,  riding-schools,  and  stables  of  them. 
Under  such  circumstances,  we  need  not  look 
for  traces  of  Universalism  in  New  York. 

Mr.  Murray,  who  settled  in  New  England  in 
1774,  was  for  a  space  the  Chaplain  of  a  Rhode 
Island  Brigade  in  the  year  following ;  and  Mrs. 
Murray,  in  completing  his  Life,  says,  "  he  con- 
tinued uniformly  to  devote  the  summer  months 
to  his  multiplied  adherents  from  Maryland  to 
New  Hampshire,"  —  that  is,  I  suppose,  after 
1783.  Under  date  of  1785,  she  records  that  "a 
convenient  place  for  public  worship  was  pro- 


Universalism  in  New  York.       261 

cured  by  the  Universalists  in  Philadelphia,  and 
in  the  city  of  New  York  a  church  had  been  pur- 
chased, which  they  forbore  to  open  until  it  could 
be  dedicated  by  the  peace-speaking  voice  of  the 
promulgator." 

The  former  was  Free  Mason's  Lodge,  bought 
Nov.,  1785,  by  the  adherents  of  Elhanan  Win- 
chester. We  know  not  where  the  latter  was 
located. 

DRS.  SMITH    AND   YOUNG. 

In  1787  a  work  was  published  in  New  York, 
entitled  "The  Universalist,"  300  pages  i2mo., 
written  by  William  Pitt  Smith,  M.D.  His  pro- 
fessional talents,  his  literary  acquirements,  his 
character  for  integrity,  were  so  extensively 
known  and  acknowledged,  as  to  gain  for  him  a 
wide  political  influence,  especially  as  he  used  his 
talent  and  opportunity  in  the  furtherance  of  all 
philanthropic  plans.  In  the  N.  Y.  Legislature 
of  1796  he  was  a  strenuous  advocate  for  the 
abolition  of  slavery.  Exposure  to  inclement 
weather  superinduced  disease,  and  he  died  in 
the  early  part  of  that  year,  aged  thirty-six.  The 
book  referred  to  is  a  clear  and  forcible  argument 
for  Universalism. 

In  1793  another  work,  also  in  behalf  of  Uni- 
versalism, was  published  in  New  York,  written 
by  Joseph  Young,  M.D.,  the  tutor  and  patron 
of  Dr.  Smith.  It  was  entitled,  "  Calvinism  and 
Universalism   Contrasted."      Dr.  Young  fairly 


262        Universalism  in  New  York. 

earned  an  exalted  reputation  for  benevolence 
of  spirit,  urbanity  of  manner,  and  skill  in  his 
profession.  In  the  closing  years  of  his  life  he 
practised  without  any  charge,  and  was  particu- 
larly devoted  to  the  necessities  of  the  poor. 

In  1804,  Dr.  Young  published  another  work, 
of  the  like  tenor  as  the  preceding.  It  was  enti- 
tled "  The  Restoration  of  All  Men,  proved  by 
Scripture,  Reason  and  Common  Sense."  What 
this  volume  lacked  in  logical  arrangement  was 
more  than  compensated  by  the  soundness  of  the 
principles  enunciated  and  the  genial  spirit  of  its 
pages.  The  author  died  April  18,  18 14,  aged 
eighty-two, 

REV.  ABEL   SARJENT. 

In  1793  the  first  and  second  numbers  of  a  re- 
markable quarterly  were  issued  in  New  York. 
The  work  was  entitled,  "  The  Free  Universal 
Magazine,  being  in  part  a  display  of  the  Mind 
of  Jesus,  as  manifested  to  his  Servants,  the 
Members  of  the  New  and  Free  Church."  Each 
number  consisted  of  from  42  to  60  pages,  close 
l2mo.  —  the  third  and  fourth  numbers  being 
printed  in  Baltimore.     Closed  March,  1794. 

Of  this  publication  Rev.  Abel  Sarjent  was 
editor,  and  if  he  never  did  anything  else  in 
furthering  the  cause  he  loved,  he  deserves  to 
have  his  memory  gratefully  refreshed  in  our 
midst  on  the  score  of  this  record  of  the  olden 
time. 


Ufiiversalism  in  New  York.       263 

Besides  many  religious  essays  of  permanent 
value,  there  is  statistical  information  as  to 
churches  and  ministers  in  that  day.  There  is 
evidence,  too,  incidentally  introduced,  that  while 
the  churches  met  in  the  Philadelphia  Conven- 
tion, being  a  junction  of  the  Murray  and  Win- 
chester branches,  had  agreed  to  disagree  in 
details,  and  were  at  peace,  there  was  sharp,  dis- 
astrous controversy  elsewhere,  on  the  old  ques- 
tions of  necessity  and  free-will,  "  the  extremes 
of  an  endless  hell  of  misery,  or  no  hell  at  all  in 
a  future  state,"  &c. 

Even  the  evangelical  systems,  embodying  the 
trinity,  vicarious  sacrifice,  and  the  like,  found 
questionings  in  various  forms ;  and  a  "  Church 
Covenant  for  the  Free  Universal  Church  of 
Christ,  adopted  by  some  of  our  churches  and 
presented  to  the  consideration  of  others,"  seems 
to  antedate  Hosea  Ballou  and  Caleb  Rich  as  to 
the  Unitarian  basis  of  Christianity.  Witness 
the  following : 

"  We  believe  that  there  is  one  God,  and  that  there  is 
none  other  but  he  :  That  there  is  but  one  person  in  the 
godhead,  and  that  the  fulness  of  godhead  is  included  in 
this  one  character,  Father :  That  God  is  a  Spirit,  infinite, 
eternal  and  unchangeable.  In  his  Being,  love,  wisdom, 
power,  holiness,  justice,  goodness,  and  truth.  A  Being 
who  acts,  in  all  he  does,  entirely  from  his  own  Essence, 
independent  of  cause  or  motive,  by  him  seen  in  any  of 
the  actions  of  creatures,  to  excite  or  move  him  there- 
unto." 

There  are  mystical  passages  in  this  Covenant, 


264       Universalism  in  New  York. 

but  Christ  is  clearly  spoken  of,  not  as  God  the 
Son,  as  in  all  the  "  evangelical  "  theories,  but  as 
"  the  Son  of  God,  the  first  and  greatest  intelli- 
gence that  was  ever  produced  or  brought  forth 
by  the  infinite  love,  wisdom  and  power  of  the 
invisible  Deity." 

This  remarkable  document  makes  provision 
for  the  establishment  of  a  free  religious  inquiring 
society,  which  shall  be  continued  under  the  di- 
rection of  the  Church  ;  and  immediately  follow- 
ing that  paper  there  is  a  series  of  "Queries  pro- 
posed and  answered  at  the  Opening  of  the  Free 
Religious  Enquiring  Society,  under  the  Direc- 
tion of  the  Free  Universal  Church  of  Christ  at 
New  Hanover,  in  Burlington  County,  N.  J. — 
with  a  few  more  added." 

The  Number  of  this  Magazine  for  Septem- 
ber, 1793,  seems  to  have  been  somewhat  delayed 
in  its  publication,  for  it  contains  an  article  signed 
"C.  H.,"  dated  New  York,  Oct.  20,  1793 — from 
which  I  extract  these  passages  : 

"When  any  new  doctrine  is  first  proposed  to  the 
world,  however  clear  and  undeniable,  or  favorable  to 
mankind  and  honorable  to  God  it  may  be,  it  is  always 
opposed  and  rejected,  even  by  men  of  the  best  princi- 
ples, with  the  best  intentions  and  purest  motives.  This 
may  be  accounted  for,  in  some  degree,  from  the  stubborn 
prejudices  of  education,  and  a  natural  diffidence  in  em- 
bracing any  strange  doctrine  for  fear  of  being  looked 
upon  as  a  heretical  innovator.  It  is  not  at  all  surprising, 
then,  that  the  doctrine  of  Universal  Salvation  and  Anti- 
trinitarianism  should  meet  with  so  little  comparative  suc- 
cess, and  be  so  coolly  received  in  this  enlightened  age. 


Universalism  in  New  York.       265 

"  ....  As  for  the  doctrine  of  the  Trinity,  I  am  of  opinion 
it  was  first  broached  by  some  new-fangled  sophist,  and 
promulgated  by  fallacious  cavillers,  till  at  last  it  stole 
into  the  creeds  of  established  churches,  where  it  has  re- 
mained so  long  uncontradicted." 

The  entire  article  is  most  strongly  Universal- 
ist ;  and  in  the  next  Number  of  the  Magazine 
there  is  a  "  speech  dehvered  at  a  debate  in  a 
Literary  Society  in  New  York,"  by  "  C.  H.,"  on 
the  question  "  whether  the  doctrine  of  Univer- 
sal Salvation  is  agreeable  to  Scripture  or  not  ?  " 
taking  decidedly  and  luminously  the  affirmative 
side. 

It  would  seem,  therefore,  that  in  the  autumn 
of  1793  there  was  a  debating  society  in  New 
York  in  which  Universalism  was  openly  dis- 
cussed, having  at  least  one  strong  advocate  ;  and 
that  Universalism  was  held  by  him  on  the  anti- 
trinitarian  platform. 

—  Drs.  Smith  and  Young  are  in  the  list  of 
subscribers  to  the  Free  Universal  Magazine, 

REV.    EDWARD    MITCHELL. 

In  the  spring  of  1796,  one  of  the  class-leaders 
in  the  John  Street  Methodist  Society  in  New 
York,  who  had  for  some  time  held  the  senti- 
ment of  Universalism,  relinquished  his  class- 
paper  to  the  Presiding  Elder ;  and  it  was  thought 
that  this  official  was  bent  on  the  excommunication 
of  the  Universalist.  The  latter  being  joined  by 
two  brethren  in  the  faith,  waited  on  the  Elder, 
and  said  in  substance, 


2  66       Universalisju  in  New  York. 

"  On  the  subject  of  religion  we  three  are  of  the  same 
mind,  and  what  you  intend  to  do  with  one,  we  suppose 
you  will  do  with  all.  As  we  are  men  in  business,  our 
characters  are  dear  to  us,  and  we  request  that  you  will 
be  so  good  as  to  give  us  a  certificate,  stating  that  it  was 
not  for  any  immorality  of  conduct,  but  for  a  difference 
of  opinion  that  we  are  excluded." 

The  Elder  replied  that  he  would  not  act  has- 
tily—  meaning,  it  was  thought,  that  he  suspected 
or  knew  of  other  sympathizers  with  Universal- 
ism  in  the  Methodist  Church,  and  that  he  feared 
fulfilment  of  the  adage,  "  the  more  haste  the  less 
speed."  But  the  answer  to  the  reasonable  ap- 
plication of  these  three  members  being  unreason- 
ably delayed,  they  forwarded  the  following 
note : 

"  Sir  :  —  As  you  cannot,  or  will  not,  do  us  the  justice 
to  which  we  are  entitled,  we  do  not  choose  any  longer 
to  continue  in  this  condition.  Therefore,  from  the  date 
hereof,  we  shall  no  longer  consider  ourselves  as  mem- 
bers of  the  Methodist  Society,  nor  subject  to  its  precari- 
ous discipline. 

Abraham  E.  Brouwer, 
Robert  Snow, 
Edward  Mitchell. 
"New  York,  April  28,  1796." 

"Thus  situated,"  says  Mr.  Mitchell,  "belonging  to  no 
church,  we  seriously  considered  what  was  our  duty,  as 
professors  of  religion,  on  the  subject  of  worship.  We 
knew  that  we  could  read  the  Scriptures  together,  pray 
to  God  for  each  other,  sing  the  praise  of  God  our  Saviour, 
and  be  helpers  to  each  other  in  one  common  faith.  We 
therefore  determined  to  worship  together,  hoping  for  the 
enjoyment  of  the   promise  of  Christ,  that  where  two 


Universalism  in  New  York.       267 

or  three  are  gathered  in  his  name,  he  would  be  with 
them." 

The  conduct  of  the  Methodist  authorities  pro- 
duced considerable  agitation,  and  several  per- 
sons who  had  formerly  belonged  to  that  society, 
and  who  "  hoped  for  the  happiness  of  all  men," 
withdrew  and  united  with  the  band  of  believers. 
Among  these,  mention  is  made  of  Barnet 
Mooney,  "  a  highly  esteemed  friend,  whose 
sound  sense  was  of  great  value  in  the  formation 
of  the  Constitution."  These,  to  the  number 
of  fourteen,  were  leagued  as  the  "  Society  of 
United  Christian  Friends." 

A  room  in  a  private  dwelling  did  not  long 
accommodate  the  increasing  group  of  worship- 
pers, and  a  meeting-house  was  erected  in  Van- 
dewater  Street.  In  Nov.,  1800,  the  Society  re- 
solved to  become  an  incorporated  body  —  a 
movement  which  caused  so  great  offence  to  Mr. 
Brouwer  and  Mr.  Snow,  who  had  both  officiated 
as  Elders,  that  they  withdrew  shortly  after. 
Class-meetings  and  Feasts  of  Charity  were  re- 
linquished in  1807  —  thus  striking  out  several 
of  the  elements  of  the  Methodist  Church  which 
had  been  at  first  retained  and  adopted. 

In  the  autumn  of  1798,  Mr.  Murray  visited 
and  preached  in  New  York,  but  not  in  the 
meeting  -  house  of  the  "  United  Christian 
Friends,"  for  what  reason  does  not  appear. 

Jan.  19,  1 80 1,  being  straitened  for  room,  the 
Society  purchased  from  the  Lutherans  a  church 


268       Universalism  in  New  York. 

in  what  is  now  known  as  Pearl  Street  —  a  prop- 
erty which  in  i8i8  passed  into  possession  of  the 
Swedenborgians. 

Rev.  John  Foster  came  to  New  York  in 
1803.*  His  friends,  it  seems,  asked  permission, 
in  his  behalf,  for  occupancy  of  the  church  in 
Pearl  Street,  presumably  not  so  as  to  interfere 
with  Mr  Mitchell's  regular  services.  The  trus- 
tees refused  the  request,  for  what  reasons  we 
know  not.  Some  of  the  members  were  so  dis- 
pleased with  this  refusal,  that  they  opened  a 
place  of  meeting  in  Rose  Street,  and  afterwards 
in  Broadway  near  Pearl.  Plere  Mr.  Foster  con- 
tinued to  preach  for  about  two  years,  and  from 
that  date  all  trace  of  him  is  lost. 

Until  1803  there  was  no  stated  preacher  in 
the  organization  of  "  Christian  Friends,"  exclu- 
sively devoted  to  the  ministerial  office,  but 
Elders  served  in  that  capacity,  there  being  at 
one  time  as  many  as  five,  among  whom  Mr. 
William  Palmer  was  prominent.  But  in  July 
of  that  year  Mr.  Mitchell  was  specially  appointed 
and  set  apart  as  the  pastor  —  a  position  which 
he  occupied  without  interruption  until  the  sum- 
mer of  18 10.  He  was  then  settled  as  colleague 
of  Mr.  Murray  in  Boston  for  about  fifteen 
months,  Mr.  Palmer  meanwhile  officiating  in  his 
stead  in  New  York. 

*  He  was  a  brother  of  Rev.  Dan  Foster,  who  in  that  year 
issued  a  critical  review  of  Rev.  Nathan  Strong's  advocacy  of 
endless  misery,  Walpole,  N.  H. 


Universalism  in  New  York.        269 

Being  recalled  from  his  New  England  labors, 
in  the  latter  part  of  Oct.,  1811,  the  Society  of 
United  Christian  Friends  commenced  a  new- 
career  of  prosperity.  So  crowded  were  the 
meetings  for  several  years,  that  a  new  and  more 
spacious  church  was  demanded,  and  one  was 
promptly  erected  in  Duane  Street,  corner  of 
what  is  now  City  Hall  Place.  It  was  dedicated 
in  Dec,  18 18. 

Thurlow  Weed,  in  reminiscences  of  his  early 
life  in  New  York,  being  then  in  an  humble 
sphere,  related  that  he  first  attended  upon  the 
ministry  of  the  renowned  orthodox  divines  of 
that  day,  but  "settled  down  (181 5)  under  the 
droppings  of  Rev.  Edward  Mitchell,  a  truly  elo- 
quent and  exemplary  Universalist,  who  in- 
structed and  elevated  a  united  and  happy  con- 
gregation in  a  small  church  situated  in  Maga- 
zine (now  Pearl)  Street." 

In  "  Old  New  York,  or  Reminiscences  of  the 
Past  Sixty  Years,  by  John  W.  Francis,  M.  D.," 
enlarged  and  revised  edition  of  1858,  I  find  the 
following : 

"  The  Universalists,  with  Edward  Mitchell  and  Wil- 
liam Palmer,  though  circumscribed  in  fiscal  means, 
nevertheless  drew  together  a  most  respectable  body  of 
behevers  to  their  house  of  worship  in  Magazine  Street, 
now  Pearl.  They  were  both  men  of  eloquence  and 
good  pleaders  in  behalf  of  their  tenets,  and  had  large 
auditories.  Occasionally  they  were  sustained  in  the 
work  of  their  conviction  by  the  preaching  of  John 
Murray,  .  .  .  whose  casual  absence  from  his  people  in 


270       Universalism  in  New  York. 

Massachusetts,  enabled  him  to  gratify  the  disciples  of 
their  creed  in  New  York.  Murray  had  a  rival  of  a  like 
name  to  his  own,  of  the  Calvinistic  faith,  a  man  of  sound 
erudition  and  rhetorical  powers,  and  in  contradistinction 
they  were  designated  by  the  sobriquets  of  Salvation 
and  Damnation  Murray.  These  men  moved  together 
so  harmoniously  that  they  often  alternately  occupied  the 
same  pulpit  on  the  same  day  in  New  England.  The 
Universalist,  little  John  Murray,  had  much  of  the  primi- 
tive about  him.  His  rich  humility,  his  grave  accent, 
and  his  commentaries  on  the  divine  love,  won  him  dis- 
tinction from  every  discourse.  None  could  withhold  a 
kindly  approbation.  He  seemed  to  me  always  charged 
with  tracts  on  benevolence,  and  engaged  in  distributing 
a  periodical  called  The  Berean,  or  Scripture  Searcher. 
He  called  himself  a  Berean. 

"The  doctrine  of  the  Universalists  had  been  entertained 
and  promulgated  in  New  York  and  elsewhere  among 
Americans  long  prior  to  the  time  of  the  public  discourses 
of  Mitchell  and  Palmer." 

After  mentioning  Chauncey,  Wm.  P.  Smith, 
Winchester,  Huntingdon,  Young,  he  adds  : 

"  Seed  therefore  had  been  sown  broadcast  ere  Edward 
Mitchell  had  mounted  the  pulpit.  Nevertheless  Univer- 
salists may  well  look  back  with  equal  emotions  of  grati- 
tude at  the  labors  of  Mitchell  and  Palmer  for  a  series  of 
years,  begun  fifty  years  ago,  while  their  Society  was  in 
its  infancy,  as  at  the  present  day  they  hail  their  accom- 
plished orator.  Dr.  Chapin,  as  their  ecclesiastical  leader." 

Mr.  Mitchell  was  a  Calvinistic  Universalist, 
standing  distinctly  on  the  Rellyan  basis.  He 
never  was  in  formal  fellowship  with  the  Univer- 
salist denomination,  and  never  fully  sympathized 
with   any  of  its   plans  or   members.     He  was 


Universalism  in  New  York.       271 

nevertheless  a  pronounced  believer  in  the  final 
restitution,  and  heartily  employed  the  energies 
of  his  vigorous  mind  and  the  charm  of  his  elo- 
quent voice  in  its  proclamation  and  defence. 
He  was,  however,  impatient  of  contradiction, 
and  when  his  popularity  waned  by  reason  of  in- 
creasing infirmity,  he  became  increasingly  hos- 
tile to  every  form  of  profession  not  in  harmony 
with  his  own.  But  nearly  all  these  were  the 
characteristics  of  another,  and  I  am  persuaded 
that  we  should  either  say  more  about  Edward 
Mitchell  or  less  about  John  Murray. 

Mr.  Mitchell  was  undoubtedly  a  highly  use- 
ful man  in  his  generation,  and  there  are  few,  of 
any  order,  who  excel  what  he  was  in  the  day  of 
his  power.  Though  not  perhaps  blameless,  he 
walked  firmly  in  the  statutes  of  the  Lord,  and 
left  behind  him  the  memory  of  the  just.  He 
died  of  apoplexy  at  the  house  of  a  friend  in 
North  Salem,  N.  Y.,  August  8,  1834. 

HENRY    FITZ, 

Henry  Fitz,  born  in  Newburyport,  Mass.,  in 
1785,  removed  to  Albany  in  18 17  —  thence  to 
New  York  city  in  18 19  —  and  commenced  the 
publication  of  the  Gospel  Herald  in  the  spring 
of  1820.  He  was  educated  in  the  Calvinistic 
faith :  The  first  work  he  read  on  Universalism 
was  Kelly's  Union  :  The  first  Universalist 
preacher  he  ever  heard  was  John  Murray:  And 
it  is  not  wonderful  that  on  his  arrival  in  New 


2/2       Universalism  in  New  York. 

York  he  should  seek  Mr.  Mitchell's  church, — 
nor  is  it  wonderful  that  his  paper  should  be 
commenced  on  the  anti-unitarian  theory.  The 
first  volume  was  in  quarto,  four  pages  weekly. 

At  the  commencement  of  the  second  volume, 
there  was  a  change  in  both  the  form  of  the  paper 
and  the  platform  of  principles,  there  being  still 
a  devout  recognition  of  the  final  reconciliation 
of  all  souls.  It  was  now  issued  in  royal  octavo, 
eight  pages  double  columns,  and  so  continued 
until  the  end  in  April,  1827. 

Mr.  Fitz,  though  he  never  claimed  to  be  a 
clergyman  and  never  aspired  to  the  considera- 
tion of  the  ministerial  office,  for  several  years 
preached  whenever  and  wherever  there  was  an 
opportunity.  He  was  a  clear  thinker,  a  forcible 
speaker,  and  a  terrible  battle-axe  when  arrayed 
against  the  falsehoods  and  shams  of  the  world 
—  and  withal  a  man  of  a  good  spirit.  Best  of 
all,  he  was  an  upright  man  in  his  life,  holding 
the  truth  in  righteousness. 

In  1840  he  removed  to  Baltimore,  where  he 
died  of  consumption,  July  10,  1848.  His  death 
was  triumphant ;  and  it  was  meet,  after  such  a 
life  and  such  a  death,  that  he  should  be  buried 
at  sunrise. 

The  Gospel  Herald  was  strongly  controversial, 
as  indeed  a  Universalist  paper  needed  to  be  in 
that  day.  Mostly  through  this  influence,  in 
1822  a  Society  for  the  "  Investigation  and  Estab- 
lishment of  Gospel  Truth  "  was  instituted.     For 


Universalism  in  New  York.       273 

a  long  time  its  sessions  were  held  in  a  school- 
room in  Christie  Street,  and  in  different  parts  of 
the  city.  More  frequently  than  any  other  ques- 
tions, the  relative  merits  of  Universalism  and 
Partialism  were  freely  discussed,  Mr.  Fitz  being 
prominently  one  of  the  disputants. 

Chiefly,  I  judge,  by  the  energy  of  Henry  Fitz, 
a  building  once  occupied  by  the  members  of  St. 
Luke's  Church,  corner  of  Hudson  and  Christo- 
pher Streets,  in  "  the  village  "  (Greenwich  dis- 
trict being  then  a  village,)  was  opened  for  public 
worship  on  Tuesday  evening,  July  6,  1822. 
Less  than  six  months  afterward,  it  was  opened 
for  religious  worship  on  Sunday  afternoon  also, 
Mr.  Mitchell  officiating  usually ;  and  in  the  close 
of  February  there  was  announcement  that  the 
Second  Society  of  United  Christian  Friends  had 
been  organized. 

A  lot  was  immediately  obtained  at  the  corner 
of  Prince  Street  and  Orange  —  the  corner-stone 
of  a  spacious  church  was  laid,  July  10,  1823  — 
and  the  house  was  informally  dedicated  on  the 
fourth  Sunday  in  July,  1824.  The  session  room 
had  previously  been  dedicated  and  occupied  by 
worshippers. 

Dating  early  in  July,  1824,  and  ending  with 
July,  1825,  Rev.  Nehemiah  Dodge  was  for  one 
year  the  stated  minister  of  the  Prince  St.  Church. 
Under  what  sort  of  covenant  I  know  not,  but  he 
went  to  Philadelphia,  Aug.  3,  1825,  where  he 
officiated  for  about  three  months,  Mr.  Kneeland 
iS 


274       Universalis7n  in  New  York. 

being  meanwhile  in  Prince  Street.  The  latter 
was  invited  to  the  pastorate  and  commenced  his 
permanent  services,  Oct.  4,  1825. 

This  connection  continued  until  the  spring  of 
1827.  It  would  be  useless  now,  as  it  certainly 
was  irritating  then,  to  consider  the  question  of 
ejectment  or  withdrawal,  or  the  antecedent  or 
accompanying  controversy,  and  therefore  I  will 
say,  only,  that  the  connection  was  dissolved  — 
certainly  not  with  impeachment  of  Mr.  Knee- 
land's  denominational  standing. 

What  preachers  immediately  followed  him  as 
supplies  does  not  appear,  but  he  was  succeeded 
by  Rev.  Adin  Ballou,  as  pastor,  on  the  third 
Sunday  in  Sept.,  1827,  which  relation  continued 
about  nine  months,  ending  with  the  close  of 
June,  1828.  Then  followed  abortive  efforts  to 
secure  the  services  of  Rev.  Hosea  Ballou  —  after 
which  the  house  was  closed,  unless  for  an  occa- 
sional service,  until  the  spring  of  1829,  when 
Rev.  John  F.  Myers,  then  late  of  Boston,  was 
elected  pastor.  The  engagement  closed  with 
August. 

There  were  marble  tablets  in  front  of  the 
church,  bearing  i  Timothy  iv.  10  as  an  inscrip- 
tion. The  property  was  sold  to  the  Presby- 
terians, under  the  administration,  I  believe,  of 
Rev.  Charles  G.  Finney,  a  noted  revivalist,  and 
those  tablets  were  removed.  Consistently,  too, 
for  the  new  owners,  though  willing  to  labor,  did 
not  suffer  reproach.     Nor  did  they  trust  in  the 


Universcdism  in  New  York.       275 

living  God  as  the  Saviour  of  all  men  absolutely, 
and  would  fain  insert  only  instead  of  specially  as 
respects  those  who  believe. 

Often  have  I  pondered  the  question,  What 
would  have  been  the  history  of  Universalism  in 
New  York  to  this  date,  if  a  man  of  devout  sta- 
bility had  been  pastor  of  the  Prince  St.  Church 
from  the  beginning  ?  There  was  a  powerful  or- 
ganization of  believers,  needing  no  profane  hand 
to  steady  the  ark  of  the  Lord.  Only  this  was 
required  in  tabernacle  or  in  temple  :  See  that  the 
manna  be  neither  spoiled  nor  wasted,  nor  the 
blossoms  blasted  of  the  budding  rod. 

REV.  ABNER  KNEELAND. 

In  leaving  the  Prince  St.  Church,  Mr.  Knee- 
land  was  accompanied  by  a  strong  minority,  if 
not  indeed  by  a  majority.  They  were  sound 
men,  mostly,  and  believed  there  was  soundness 
in  him.  At  first  they  occupied  the  New  Jerusa- 
lem Chapel  in  Pearl  Street,  May  27,  1827  — in 
June,  organized  the  Second  Universalist  Society 
(the  Society  remaining  in  Prince  Street  being 
now  known  as  the  First)  — in  July,  engaged 
Tammany  Hall  for  three  months,  and  were  es- 
tablished in  Masonic  Hall,  Broadway,  Nov.  11, 
1827. 

Then,  and  for  months  afterward,  some  of  the 
most  distinguished  clergymen  in  our  ranks  held 
Mr.  Kneeland  in  fellowship,  though  deploring 
his    denials    and    his    doubts.      Expostulation 


276       Universalism  in  New  York. 

was  vain.  Constitutionally  a  sceptic,  and  exult- 
ing in  novel  criticisms,  he  constantly  evoked 
questionings  which  he  could  not  answer.  Seek- 
ing celebrity,  he  gained  notoriety,  seeming  not 
to  perceive  the  distinction  of  difference,  and  ere- 
long concerning  faith  made  shipwreck,  whatever 
became  of  a  good  conscience. 

He  had  been  editor  of  the  Olive  Branch,  since 
the  close  of  May,  1827.  This  paper  superseded 
or  succeeded  the  Gospel  Herald,  and  at  the  close 
of  volume  first  absorbed  The  Christian  Inquirer, 
which  had  lived  and  died  in  the  care  of  Rev.  B. 
Bates.  No  longer  upheld  by  a  publishing  asso- 
ciation, Mr.  Kneeland  took  proprietary  as  well 
as  editorial  control  in  May,  1828.  The  whole 
establishment  passed  into  ownership  of  Rev.  T. 
Fiske  in  the  close  of  that  year,  and  in  the  first 
week  of  the  new  year,  1829,  appeared  the  first 
number  of  the  Gospel  Herald,  new  series,  Rev. 
Abel  C.  Thomas  being  nominally  the  publisher. 

About  the  middle  of  January,  Mr.  Kneeland 
invited  Miss  Frances  Wright  to  lecture  in  his 
pulpit  in  Masonic  Hall.  She  was  a  woman  of 
rare  talent,  without  doubt ;  and  I  see  no  reason 
to  doubt  that  she  sincerely  believed  the  "  Insti- 
tution of  Nashoba,"  a  sort  of  prophetic  Fourier 
Association  of  which  she  was  the  founder,  would 
greatly  promote  human  welfare  ;  but  in  her  "  Ex- 
planatory Notes  respecting  its  nature  and  objects," 
published  in  the  Nezv  Harmony  Gazette,  she  ad- 
vocated highly  offensive  principles  and  details 


Universalism  in  New  York.       277 

respecting  the  marriage  law  and  the  domestic 
relations,  and  at  the  same  time  was  understood 
to  discard  every  formula  of  religious  faith.  Add 
to  this  that  she  had  organized  certain  beneficent 
plans  in  behalf  of  emancipated  slaves  at  Mem- 
phis, Tenn.,  and  the  cup  of  popular  indignation 
overflowed. 

So  far  as  social  reform  was  concerned,  Mr. 
Kneeland  sympathized  with  her  and  with  Robert 
Owen,  and  had  something  or  much  to  do  with 
the  Franklin  Community  established  at  Haver- 
straw,  N.  Y.  Whatever  may  have  been  the  out- 
line or  filling  up  of  its  government,  more  than 
one  Universalist  minister  of  that  day  commended 
it  as  a  philanthropic  measure,  and  it  is  possible 
that  exclusion  of  sectarism  was  construed  into 
rejection  of  the  religious  element. 

At  the  time  of  Miss  Wright's  first  visit  to 
New  York,  Mr.  Kneeland  had  for  several  years 
been  slowly  but  surely  drifting  away  from  an- 
chorage ground  in  the  New  Testament.  A  man 
of  unquestioned  reputation  as  to  Christian  faith, 
with  little  hazard  if  not  with  impunity  might 
have  invited  her  or  Mr.  Owen  into  his  pulpit  to 
lecture  on  social  reform  :  Mr.  Kneeland  did  it 
at  his  peril,  and  at  the  peril  of  his  cause.  It  is 
not  probable  that  his  invitation  had  anything  to 
do  with  sceptical  or  speculative  opinions.  He 
was  deeply  interested  in  plans  for  furthering 
human  welfare,  socially ;  but  the  public  senti- 
ment, while  condemning  her,  held  liim  respon- 


278       Universalism  m  Neiv  York. 

sible  for  the  alleged  grossness  and  infidelity  of 
the  scheme. 

He  was  a  pure  man  in  his  life,  but  not  strong 
enough  in  the  repute  of  faith  to  stand  up  under 
the  burden.  He  had  lost  ground  among  his  de- 
nominational friends.  The  Second  Universalis 
Society,  of  which  he  was  pastor,  annulled  its 
connection  with  him,  and  his  sympathizers  hired 
a  Hall  in  Pearl  Street  near  Broadway,  where  he 
walked  out  into  the  utter-dark  sea  of  doubt, 
with  the  apology  to  his  protesting  personal 
friends,  "  I  have  left  stepping-stones  behind  me." 

—  I  do  not  urge  the  precision  of  a  day,  but 
am  I  wrong  in  considering  this  the  gloomiest 
era  of  our  annals  in  New  York  ?  Mr.  Fiske 
must  needs,  at  times,  be  in  Philadelphia  with  his 
parish :  Mr.  Bates,  whose  adherents  were  very 
few  at  most,  never  came  near  us :  Mr.  Mitchell 
had  no  regard  for  our  denominational  misfor- 
tune :  Prince  St.  Church  was  closed :  Masonic 
Hall  was  closed :  Homeless  and  hopeless,  the 
Universalists  were  scattered :  And  often,  when 
spending  my  evenings  alone,  in  our  cumbered, 
dingy  printing-office,  6  Centre  Street,  I  appro- 
priated an  ancient  record : 

He  came  thither  unto  a  cave  ....  and,  behold,  the 
word  of  the  Lord  came  to  him,  and  said  unto  him,  What 
doest  thou  here,  Abel  ?  And  he  said,  I  have  been  very 
jealous  for  the  Lord  God  of  Hosts ;  for  the  children  of 
Israel  have  forsaken  thy  covenant,  thrown  down  thine 
altars,  and  slain  thy  prophets  with  the  sword  ;  and  I,  even 
1  only,  am  left. 


Unive7'saUs7n  in  New  York.       279 

Yet  Mr.  Kneeland  (March  2,  1829)  still 
claimed  to  be  a  Christian  Minister,  a  claim 
which  he  asserted  as  late  as  May  20,  by  attend- 
ing the  session  of  the  Southern  Association  in 
Hartford  and  presenting  a  request  to  be  admitted 
as  a  member  of  the  Council.  This  was  refused, 
and  he  was  suspended  from  the  fellowship  of 
the  order. 

It  certainly  must  be  classed  among  the  curi- 
osities of  the  human  mind,  that  the  extremes  of 
credulity  and  incredulity  should  meet  in  the 
same  individual.  Professing  no  faith  in  the 
prophets  of  the  olden  time,  he  sincerely  believed 
in  the  ability  of  two  little  girls,  modern  seers,  to 
describe  the  locality  of  buried  treasures  by  look- 
ing into  a  glass  of  water  with  pebbles  at  the 
bottom,  and  on  equally  good  (or  the  same) 
authority  invested  all  he  had,  and  much  of  what 
several  of  his  frends  had,  in  digging  in  Dunder- 
berg  mountain  for  Kidd's  money,  and  ransack- 
ing Hurl  Gate  for  a  sunken  ship  laden  with 
gold! 

—  After  a  few  years  of  varied  experience  in 
New  York,  Mr  Kneeland  removed  to  Boston, 
where  he  lectured  to  a  loose-organization  of  fol- 
lowers. Some  narrow-minded  zealots,  taking 
advantage  of  an  old  Puritan  law,  pushed  him 
into  court,  and  into  prison,  too  —  on  a  charge 
of  blasphemy,  I  believe.  There  was  more  infi- 
delity in  the  creed  and  in  the  deed  of  those 
zealots,  than  in  any  crowd  of  people  who  say  in 


28o       Universalism  in  New  York. 

their  heart  what  he  had  uttered  with  his  hps  or 
by  his  pen.  Surely  the  imprisonment  of  an  old 
white-haired  man,  for  a  few  fanatical-sceptical 
words,  was  one  of  the  most  barbarian  as  well  as 
impolitic  expedients  of  the  nineteenth  century. 
How  long  subsequently,  I  do  not  remember, 
but  Mr.  Kneeland  migrated  to  the  Des  Moines 
River  region  of  Iowa,  where  he  cultivated  a  few 
acres.  I  have  no  memoradum  of  the  date  of  his 
death. 

GRAND    STREET    CHURCH. 

Running  parallel  with  Mr.  Kneeland's  in- 
creasing sympathy  with  the  plans  of  Miss 
Frances  Wright,  there  were  efforts  in  New 
York  to  redeem  Zion.  In  the  close  of  Jan.  and 
in  Feb.,  1829,  Mr.  Fiske  and  others  preached  in 
Prince  St.  Church  and  in  Masonic  Hall ;  but 
dawn  came  in  the  word  that  a  recently-vacated 
Episcopal  Chapel,  near  the  junction  of  Grand 
Street  and  Division,  on  leased  ground,  was  for 
sale  on  easy  terms.  By  the  urgent  counsel  of 
Mr.  Fiske  it  was  bought  —  dedicated  as  the 
Third  Universalist  Church,  March  8,  —  and 
there,  April  5,  1829,  commenced  my  stated 
ministry. 

May  6,  1829,  the  N.  Y.  and  Philad.  Associa- 
tion was  organized.  Ministers  present :  T. 
Fiske,  Z.  Fuller,  J.  B.  Shannon,  John  F.  Myers, 
E.  Wellington,  O.  Whiston,  A.  C.  Thomas.  Let- 
.  ters  of  Fellowship  were  granted  to  the  last  three 


Universalism  in  New  York.       281 

—  also  to  Jacob  Myers  of  Petersburg,  Pa.  and 
A.  J.  Maurice  of  North  Carolina.* 

Rev.  Barnabas  Bates,  a  Unitarian,  assisted  in 
the  dedication  of  the  Chapel,  but  was  not  present 
at  our  Association.  Early  in  the  summer  I  ex- 
changed with  him.  He  had  a  small  congrega- 
tion in  a  Hall  at  the  junction  of  Christopher  and 
Barrow  Streets,  and  was  principal  of  an  English 
and  Classical  School  in  the  basement  of  the 
Unitarian  Church,  corner  of  Prince  Street  and 
Mercer.  He  afterward  took  a  leading  part  in 
the  reduction  of  postage  rates,  and  was  in  the 
Post-Office  department  until  the  close  of  his  life. 

—  The  Grand  Street  Society,  though  cramped 
in  its  finances  and  pinched  to  meet  its  engage- 
ments, was  prosperous  from  the  first.  With  ear- 
nest men  in  control,  and  a  preacher  who  made 
up  in  zeal  what  he  lacked  in  knowledge,  it  could 
not  well  be  otherwise,  under  the  circumstances. 
Remembering  the  worm-wood  and  the  gall  of 
our  recent  estate,  we  seemed  to  have  risen  from 
a  horrible  pit  to  the  dominion  of  the  stars. 

Was  it  because  the  well-to-do  classes  resided 
at  inconvenient  distances,  or  were  so  utterly  dis- 
couraged as  to  have  lost  even  sympathy,  or  be- 

*This  Association  met  in  Philadelphia  in  September,  and 
in  New  Brunswick,  N.  J.,  in  December  —  after  which  there 
were  two  separate  organizations.  The  New  York  Association 
has  wide  jurisdiction,  seldom  meets  in  the  city,  and  has  its 
chief  value  in  missionary  operations.  Neither  of  this  body  nor 
of  the  State  Convention  have  I  attempted  a  history  in  these 
pages. 


282       Universalisin  in  New  York. 

cause  the  new  movement  was  in  a  lowly  edifice? 
Certainly  there  was  no  help  from  the  wealthy 
fragments  of  preceding  organizations,  and  con- 
tract-payments for  our  meeting-house,  partly 
met  by  current  income,  and  of  expenses  which 
could  not  be  postponed,  incidentally  pressed  hard 
upon  the  preacher  in  charge. 

A  detailed  statement  of  the  causes  and  reasons 
of  my  removal  to  Philadelphia  in  the  autumn 
of  that  year,  would  lead  me  through  a  story  of 
sickness,  poverty  and  embarrassment,  the  mem- 
ory of  which  I  have  no  desire  to  perpetuate.  — 
Mr.  Fiske  succeeded  me  in  Grand  St.  Church, 
though  it  would  seem  he  was  neither  pastor  nor 
permanent  supply.  He  was  certainly  elsewhere 
frequently. 

Jan.  17  there  was  public  worship  in  Central 
Hall,  Greenwich  Village. — The  District  School 
Room  in  Brooklyn,  then  a  village  of  fifteen 
thousand,  having  for  two  Sundays  been  closed 
against  the  Universalists,  they  hired  a  room 
(location  not  mentioned)  and  "  set  it  apart  "  for 
religious  uses,  Jan.  24.  —  There  was  divine  ser- 
vice in  a  Hall  near  the  Ninth  Ward  Hotel  in 
Sixth  Avenue,  Jan.  31. —  Eastern  Hall,  corner 
of  North  and  Manhattan  Streets,  was  opened  for 
religious  worship,  March  1 1,  with  the  announce- 
ment that  Mr.  Fi.ske  would  preach  every  Sunday 
afternoon  and  evening.  —  Rev.  O.  Whiston 
preached  in  the  Universalist  Lecture  Room  in 
the  Bowery,  opposite  the  head  of  Spring  Street, 


U7iiversalisni  in  New  York.       283 

May  9.  —  July  18,  Corinthian  Hall,  316  Lom- 
bardy  Street,  having  recently  been  fitted  up  by 
the  Universalists  as  a  place  of  public  worship, 
was  dedicated.  The  choir  of  the  First  Indepen- 
dent Universalist  Society  met  on  Friday  even- 
ings for  instruction  and  rehearsal. 

In  all  these  undertakings  Mr.  Fiske  seems  to 
have  had  Rev.  O.  Whiston  and  Rev.  S.  Wild,* 
late  of  London,  as  his  chief  helpers.  Certainly 
these  missionary  endeavors  were  worthy  of 
better  success.  Their  symbol  was  the  flower 
of  the  field,  flourishing  and  perishing. —  Mean- 
while the  Gospel  Herald  of  June  19,  1830,  an- 
nounced that  "  Rev.  T.  J.  Sawyer  has  accepted 
a  call  to  settle  over  the  Third  Universalist  Society 
in  Grand  Street." 

REV.  THOMAS   J.  SAWYER. 

There  can  be  no  doubt  that  Universalism  in 
New  York  touched  bottom  in  Jan.  or  Feb., 
1829,  and  confessedly  it  was  very  low  one  year 
later.  The  chief  things  which  prevented  utter 
overthrow  were  these  :  The  possession  of  a 
meeting-house,  and  the  coming  of  Mr.  Sawyer  in 
the  spring  of  1830.     He  had  the  help  and  en- 

*  Mr.  Wild  was  a  man  of  literary  taste.  The  fine  hymns, 
beginning,  "While  far  and  wide  thy  scattered  sheep,"  and, 
"Thou  God  of  Truth,  if  we  have  erred,"  were  from  his  pen. 
They  were  written  for  and  sung  at  the  dedication  of  Corinthian 
Hall.  I  know  not  what  became  of  the  author.  Mr.  Whiston, 
for  many  years  in  our  ministry,  has  of  late  been  engaged  in 
secular  business. 


284       Universalism  iii  New  York. 

couragement  of  good  men,  yet  often  was  con- 
strained to  exclaim,  Out  of  the  depths  have  I 
cried  unto  thee,  O  Lord ! 

A  year  rolled  around  —  the  last  pulsation  of 
the  Gospel  Herald  was  in  the  spring  of  183 1  — 
and  in  October  of  that  year,  Philo  Price,  a  printer 
with  a  small  capital  and  large  courage,  came 
from  Norwalk,  Conn.,  and  issued  Number  i  of 
the  Christian  Messenger — a  publication  which, 
with  several  changes  of  title,  proprietorship  and 
editorial  charge,  continues  to  this  day. 

Mr.  Sawyer  was  admirably  fitted  for  the  three- 
fold position  which  he  now  occupied,  preacher, 
pastor  and  editor.  Learning,  fidelity,  industry, 
with  courtesy  in  speech  and  dignity  in  manner, 
qualified  him  for  his  responsible  trusts,  and  the 
denomination  has  never  been  stingy  in  the  ac- 
knowledgment of  his  merit  and  value. 

In  Jan.,  1832,  Shaler  J.  Hillyer,  whom  the 
Lord  had  prepared  for  the  work,  entered  the 
ministry  with  high  encomium  of  worthiness ; 
and  the  world  was  informed,  "with  feelings  of  no 
ordinary  pleasure,"  that  Rev.  Wm.  Whittaker, 
whom  the  Episcopalians  had  prepared  for  the 
pulpit,  had  become  a  convert  to  Universalism. 

Of  the  latter  we  shall  hear  in  time  enough : 
The  former  was  truly  a  devout,  humble,  genial, 
self-sacrificing  man,  counting  not  even  his  life 
dear  unto  him,  so  that  he  might  finish  his  course 
with  joy.  In  one  year  of  missionary  service, 
there  being  no  railroads,  he  travelled  4622  miles, 


Universalism  in  New  York.       285 

preached  in  81  different  places,  —  meeting- 
houses, town  -  houses,  school  -  houses,  public- 
houses,  dwelling-houses,  Lord's-houses,  (mean- 
ing the  open  air) —  174  times  in  all  —  a  stinted, 
meagre  livelihood  being  all  his  worldly  compen- 
sation. It  was  inward  necessity  which  carried 
him  through;  and  when,  in  May,  1834,  he 
settled  in  North  Salem,  he  began  a  pastorate  of 
more  than  thirty-one  years  —  ending  only  with 
being  exalted  to  a  crown  and  throne,  Sept.  26, 
1865. 

—  In  the  spring  of  1832  Mr.  Sawyer  leased  a 
church  in  Orchard  Street  for  a  term  of  two 
years,  at  the  annual  rent  of  $1050,  four  members 
of  his  congregation  becoming  his  security  as  to 
prompt  payment.  He  in  turn  pledged  to  them, 
as  //^^/V' security,  the  whole  income  of  the  church. 
The  house  had  been  erected  four  or  five  years 
previously  for  the  use  of  a  Society  of  the  Dutch 
Reformed  Church,  and  had  fallen  into  the  hands 
of  the  builders  because  of  failure  in  the  receipt 
of  the  contract-price.  The  Grand  St.  Society  took 
possession  on  the  third  Sunday  in  April,  1832. 

It  was  a  hazardous  undertaking  for  Mr.  Sawyer. 
Besides  a  brave  soul  and  a  strong  hand,  all  he 
had  in  the  world  was  a  young  wife  and  a  two 
years'  lease  of  a  Dutch  Reformed  Church.* 
Both  these  proved  good  investments. 

*  March,  1834,  the  Society  bought  the  property  at  a  Chancery 
sale.  One  year  previously  there  had  been  reorganization  as 
the  Second  Universalist  Society,  Mr.  Mitchell's  being  of  courtesy 
recognized  as  the  First. 


286       Universalism  in  New  York. 

On  the  day  of  opening,  and  on  the  Sunday 
following,  Rev.  S.  R.  Smith  officiated  in  all  his 
strength.  Do  not  imagine,  O  ye  easily-wearied 
latter-day  saints,  that  one  sermon  was  then  the 
full  measure  of  a  Sunday  feast.  Not  on  great 
occasions  only,  such  as  this,  but  ordinarily,  there 
was  tri-unity  of  instruction  and  worship  on  the 
Lord's  Day  of  Rest  —  and  usually  a  week- 
evening  interlude  of  a  lecture  or  a  conference 
meeting. 

The  Society  gradually  increased.  Old  friends 
whom  circumstances  had  alienated  or  caused  to 
stand  aloof,  returned,  and  forgot  their  former 
difficulties  and  estrangements. 

—  In  Nov.,  1832,  Rev.  Abel  C.Thomas,  of 
Philadelphia,  was  added  to  the  editorial  corps  of 
the  Messenger,  —  a  position  which  he  occupied 
for  about  six  years.  He  has  great  pleasure  in 
recalling  many  incidents  of  this  connection,  es- 
pecially as  it  brought  him  frequently  into  pulpit- 
association  with  the  editor-in-chief,  in  New  York. 
Making  no  pretension  to  the  erudition  of  Mr. 
Sawyer,  his  impulsive  strain  and  vehement  man- 
ner, partly  compensated  for  deficiencies  in  other 
respects,  and  suggested  the  quaint  fancy  of  mu- 
tual friends,  that  if  we  could  be  reduced  together 
in  a  crucible,  thoroughly  mixed,  and  then  equally 
divided,  there  would  be  the  making  of  two  tol- 
erable men  !  I  beg  his  pardon  for  the  presump- 
tion of  having  half-believed  it. 

—  Though    the    Dutch    Reformed    Church 


Universalism  in  New  Yoi'k.       287 

would  not  save  their  meeting-house  in  Orchard 
Street,  no  sooner  had  it  passed  into  possession 
of  the  Universal ists,  than  the  members  of  that 
communion  began  to  express  a  most  lively  con- 
cern for  the  interests  of  religion.  The  Christian 
Intelligencer,  their  organ,  soon  began  to  pay- 
some  attention  to  Universalism ;  and  in  the 
autumn,  Rev.  W.  C.  Brownlee,  D.  D.,  one  of 
their  boldest  if  not  their  ablest  men,  commenced 
a  course  of  lectures  against  the  doctrine.  These 
lectures  were  repeated  in  all  their  churches  in 
the  city :  They  were  also  briefly  reported  and 
published  in  the  Intelligencer.  An  attempt  was 
made,  but  failed,  to  induce  their  delivery  in  the 
Orchard  St.  Church. 

A  review  of  these  lectures,  by  Mr.  Sawyer  in 
his  pulpit,  was  condensed  in  a  series  of  twenty- 
two  Letters  to  Dr.  Brownlee,  and  published  in 
the  Messenger,  beginning  Feb.  16,  1833. 

—  As  was  quaintly  said  in  encomium  of  one 
of  the  old  Puritan  divines,  "  He  was  a  good  liver 
and  a  painful  preacher,"  that  is,  a  man  of  correct 
life  and  a  pains-taking  preacher,  so  it  may  truly 
be  said  of  Mr.  Sawyer.  He  was  also  "  a  painful 
writer."  In  that  day,  and  for  years  afterwards, 
he  re-wrote  all  his  leading  articles  for  the  press 
and  many  of  his  discourses  for  the  pulpit.  He 
was  indeed  a  strong  off-hand  speaker,  as  proved 
on  many  occasions,  but  he  so  deeply  felt  the 
responsibility  of  his  work  as  to  spare  no  pains 
in  the  utterance  of  his  thoughts.. 


CHAPTER   XIII. 

Third  Universalist  Society  —  Rev.  C.  F.  Le  Fevre  —  Rev. 
Menzies  Rayner  —  Rev.  William  S.  Balch  —  Rev.  M.  Ballou 
— Rev.  D.  K.  Lee — Rev.  E.  C.  Sweetzer — Rev.  Dr.  Brown- 
lee  —  Rev.  J.  J.  Slocum  —  Sunday  Schools  —  Duane  St. 
Church  —  Penalty  of  Sin  —  Rev.  S.  H.  Remington  —  Fourth 
Society  —  Rev.  William  Whittaker  —  Renunciation  —  Rev. 
I.  D.  Williamson  —  Rev.  M.  Ballou— Rev.  E.  H.  Chapin 
—  N.  Y.  Evangelist — Hatfield's  Universalism — Parker's 
Lectures  —  Rev.  O.  A.  Skinner — Rev.  C.  H.  Fay  —  Fifth 
Society  — Rev.  Z.  Baker— Tests  —  Rev.  H.  R.  Nye — 
Rev.  T.  J.  Sawyer  —  Sixth  Society  —  Rev.  E.  G.  Brooks. 

UNIVERSALISM    IN    NEW   YORK. 

AMONG  the  many  sterling  men  attracted  to 
the  Orchard  St.  Church  were  CorneHus 
Harsen  and  Henry  H.  Brown.  Being  neighbors 
and  enjoying  each  other's  confidence,  walking  to 
and  from  the  house  of  God  in  company,  and 
doubtless  conferring  by  the  way,  they  resolved  to 
embark  in  the  enterprise,  not  then  considered 
promising,  of  organizing  a  Society  to  be  in  a 
manner  associated  with  the  Orchard  St.  Society, 
though  on  the  other  side  of  the  town. 

In  the  spring  of  1833  a  meeting-house  re- 
cently vacated  by  the  Presbyterians,  in  Sixth 
Avenue  at  the  foot  of  Amity  Street,  was  ob- 
tained by  these  two  brethren,  before  even  their 
friends  were  well  aware  that  such  a  measure  was 

288 


Universalism  in  New  York,       289 

in  contemplation.  The  movement  met  Mr. 
Sawyer's  hearty  concurrence ;  and  here  public 
worship  was  inaugurated  April  21. 

THIRD    UNIVERSALIST   SOCIETY. 

The  church  organized  in  Greenwich  Village 
and  known  as  the  Third  Universalist,  was  with- 
out a  pastor  (though  the  pulpit  was  regularly 
supplied,  longest  and  latest  by  Rev.  Henry 
Roberts)  until  March  22,  1834,  at  which  time 
Rev.  C.  F.  Le  Fevre  took  charge. 

So  earnest  and  efficient  were  the  moved  and 
moving  spirits  of  this  enterprise,  that  the  corner- 
stone* of  a  new  church  was  laid,  Nov  5,  1835, 
at  the  junction  of  Bleecker  Street  and  Downing. 

The  closing  paragraph  of  Mr.  Le  Fevre's  Ad- 
dress on  the  occasion,  is  rarely  if  ever  excelled 
in  pathos  and  felicitous  expression : 

"  Within  the  walls  here  to  be  erected,  may  the  Gospel 
trumpet  send  forth  a  certain  sound,  and  break  upon  the 
multitude  in  accents  of  mercy  and  truth,  and  breathe 
forth  the  deathless  love  of  our  Saviour.  Around  the 
altar  may  the  happy  disciples  gather,  and  with  hearts 
overflowing  with  gratitude  commemorate  the  glories  of 
his  grace.  Here  may  the  oppressed,  the  burdened  and 
the  sorrow-stricken  child  of  humanity  find  a  respite  to 
his  troubles,  —  here  may  the  mourner  and  the  weary 
find  sweet  oblivion  to  their  woes.  Here  may  free,  life- 
giving  and  pardoning  grace  be  proclaimed,  and  the 
heart  kindle  with  rapture  while  it  contemplates  the  won- 

*  Samuel  Whittemore,  who  laid  the  comer-stone,  and  who 
shortly  afterward  gave  orders  for  the  construction  of  an  elegant 
organ  as  a  gift  to  the  church,  died  of  apoplexy,  June  22,  1835. 
19 


290       Universalism  in  New  York. 

ders  of  redeeming  love.  May  the  multitude  from  Sab- 
bath to  Sabbath  here  assemble  to  worship,  here  find  food 
apportioned  and  suited  to  their  varied  wants  ;  and  when- 
ever they  shall  leave  these  consecrated  walls,  again  to 
mix  in  the  cares  and  avocations  of  life,  may  they  be 
constrained  to  say,  '  This  is  none  other  than  the  house 
of  God,  the  gate  of  heaven.'  " 

On  the  first  of  Sept.,  1835,  the  building  being 
in  progress,  Mr.  Le  Fevre  sailed  for  England, 
purposing  a  continental  tour.  He  returned  in 
May,  1836,  his  pulpit  having  meanwhile  been 
supplied  by  different  preachers,  —  mostly  by 
Rev.  B.  B.  Hallock.  —  The  new  church  was 
dedicated  June  19,  1836.  Mr.  Le  Fevre  preached 
in  the  morning,  Rev.  T.  J.  Sawyer  in  the  after- 
noon, and  Rev.  A.  C.  Thomas  in  the  evening. 

No  man  was  happier  on  that  occasion  than 
Cornelius  Harsen.  He  had  for  many  years 
been  a  Universalist  of  the  enthusiastic  order ; 
but  after  the  Kneeland-disasters  he  held  aloof 
until  the  opening  of  the  Orchard  St.  Church. 
He  was  one  of  the  fathers  and  among  the  pillars 
of  the  Third  Society,  beginning  in  Sixth  Ave- 
nue in  1833  —  and  now  he  enjoyed  the  blessed- 
ness of  those  who  both  work  and  wait  for  the 
consolations  of  Israel. —  He  departed  this  life, 
Oct.  27,  1838,  aged  fifty-five,  leaving  the  testi- 
mony of  a  religious  life,  including  the  record  of 
an  open  hand. 

—  In  the  spring  of  1840  Mr.  Le  Fevre  re- 
signed his   position   as  pastor,  and  from  that 


Universalism  in  New  York,       291 

date  onward  for  two  and  a  half  years  the  pulpit 
was  supplied  by  Rev.  Menzies  Rayner.  He 
was  a  convert  from  the  Episcopal  Church  in 
Connecticut  in  1827.  There  was  honorable 
openness  between  him  and  the  Bishop,  and  he 
left  that  communion  without  fear  and  without 
reproach,  ever  afterward  holding  the  more  sure 
word  of  prophecy. 

During  Mr.  Rayner's  ministry  in  the  Third 
Society,  above-noted,  namely,  April   ii,   1841, 
Henry  H.  Brown  departed  this  life,  aged  forty- 
eight.     His  church-companion,  Cornelius  Har- 
sen,  was  highly  vivacious  in  temperament :  Mr. 
Brown,  on  the  contrary,  was  cheerfully  sedate, 
with  a  mild,  glowing  steadiness  in  his  eyes  and 
in  every  line  of  his  countenance.     The  former 
was  of  Dutch  Reformed  lineage  :  The  latter  was 
a  convert  from  doubts  generated  by  the  mon- 
strous theology  of  the  churches.     These  two 
men,  so  different  and  yet  so  touched  by  the 
same  divine  spirit,  walked  harmoniously  in  the 
paths  of  this  world,  into  the  closer  unity  of  the 
world  to  come. 

—  Rev.  William  S.  Balch  took  pastoral  charge 
of  the  Third  Universalist  Society,  Nov.  20,  1842 
—  a  relation  which  continued,  for  the  most  part 
prosperously,  for  seventeen  years. 

Dating  in  1837,  the  Third  Society  had  been 
in  serious  financial  difficulty,  with  its  accom- 
paniments. The  lowest  ebb  was  in  1840,  and 
hence  the  engagement  of  a  temporary  supply 


292       Universalism  in  New  York. 

instead  of  a  permanent  pastor.  When  the  tide 
turned,  they  did  well  to  put  Mr.  Balch  into  that 
local  ministry.  He  was  a  practical  man,  a  finan- 
cier, whose  energy  did  much  to  revive  the  zeal 
of  the  Society.  Even  his  several  terms  of  ab- 
sence in  Europe  were  overruled  for  a  wholesome 
end,  forasmuch  as  they  enabled  him  to  freshen 
his  discourses  by  observations  in  the  old  world, 
and  by  the  way. 

He  was  little  indebted  to  books,  and  made 
little  pretension  to  learning,  in  the  popular 
sense  of  the  term,  but  his  perceptive  faculties 
made  all  things  tributary  to  his  purpose.  He 
wrote  much  for  the  press,  but  I  do  not  find  that 
he  was  engaged  in  direct  controversy  on  the 
question  of  Universalism.  His  forte  was,  I 
judge,  in  biographical  sketches  and  in  sketches 
of  travel.  He  was  for  a  few  years  one  of  the 
editors  of  the  Ambassador,  but  mostly  his  long 
term  of  service  found  employment  in  the  duties 
of  his  parish. 

Few  people  are  sensible  of  what  this  means. 
Counsel  for  the  young,  sympathy  with  the  old, 
help  for  the  weary,  courage  for  the  despondent, 
strength  for  the  tempted,  restoration  of  the 
alienated,  hope  for  the  dying,  burial  of  the 
dead,  comfort  for  the  mourner  :  Whoso  shall 
faithfully  attend  to  all  duties  such  as  these,  will 
have  enough  to  do,  and  find  within  himself  an 
answer  to  all  questionings  of  the  pastoral  calling. 

Seventeen  years  of  pastoral  life  and  of  per- 


Universalism  in  New  York.       293 

sonal  change :  Can  we  wonder  that  he  longed 
for  the  mountain-springs  of  Vermont,  as  David 
longed  for  the  waters  of  the  well  in  Bethlehem? 
He  resigned  and  retired  in  April,  1858  —  and 
was  succeeded  by  Rev.  M,  Ballou,  May,  1859. 
The  most  marked  event  of  this  pastorate  of 
nearly  four  years  and  a  half,  was  his  review 
of  Dr.  Thompson's  lectures  on  Love  and  Pen- 
alty, progressively  as  delivered  in  the  Broadway 
Tabernacle.  It  was  in  the  vein  of  Mr.  Ballou's 
searching  review  of  Beecher's  Conflict  of  Ages, 
and  attracted  overflowing  congregations. 

Mr.  Ballou  resigned  September  i,  1864,  and 
was  succeeded  by  Rev.  D.  K.  Lee,  May  i,  1865. 
The  modesty  of  his  countenance  and  the  urbanity 
of  his  address  gave  small  indication  of  the  range 
of  his  mental  resources.  He  was  a  man  of  liter- 
ary taste,  not  inclined  to  dogmatic  theology  nor 
to  textual  commentary,  but  delighting  in  the  de- 
velopments and  morals  of  science,  especially  of 
astronomy.  He  was  an  impressive,  instructive, 
but  not  exciting  preacher,  and  has  never  been 
excelled  in  the  sweet  graces  of  social  life.  He 
drew  nigher  to  "the  music  of  the  spheres," 
June  2,  1869,  in  the  fifty-third  year  of  his  age; 
and  Rev.  E.  C.  Sweetzer  entered  upon  the  duties 
of  this  pastorate,  about  the  middle  of  September. 

Resumed  from  the  close  of  Chap.  xii. 
Possession  by  the  Universalists  in  the  spring 
of  1832  of  a  church  consecrated  by  the  Dutch 


294       Universalism  in  New  York. 

Reformed,  ministered  little  to  the  comfortable 
repose  of  the  latter;  and  possession  by  the  Uni- 
versalists  in  the  spring  of  1833  of  a  church  con- 
secrated by  the  Presbyterians,  gradually  aroused 
both  Dutch  Reformed  and  Presbyterian  wrath, — 
as  witness  the  following  incidents : 

Sunday  evening,  Oct.  ii,  1832,  Rev.  Dr. 
Brownlee,  of  whom  we  have  already  spoken  as 
a  prominent  clergyman  in  the  Dutch  Reformed 
Church,  unquestionably  a  man  of  learning  and 
influence,  commenced  a  series  of  lectures  on 
the  question.  Is  Universalism  consistent  with 
reason  and  revelation?  Whereupon  Mr.  Sawyer 
announced  himself  gratified  that  while  ignorant 
pretenders,  in  both  pulpit  and  press,  affect  to 
treat  the  subject  with  contempt,  divines  of  un- 
doubted talent  and  genuine  piety  do  not  regard 
it  as  beneath  their  notice. 

Mr.  Sawyer  also  called  o-n  Dr.  Brownlee,  so- 
liciting a  copy  of  the  lecture  for  publication  in 
the  Messenger,  but  was  informed  that  it  was  the 
first  of  a  course,  the  publication  of  which  had 
not  yet  been  thought  of 

A  report  of  the  second  lecture  induced  Mr. 
Sawyer,  by  note,  to  invite  a  repetition  of  the 
course  in  the  Orchard  St.  Church.  This  was 
declined.  Another  note  was  addressed  to  him, 
requesting  a  copy  of  his  lectures  for  publication 
in  the  Messenger,  which  was  declined,  for  the 
lack  of  time  to  transcribe  his  notes. 

Under  these  circumstances,  the  Universalists, 


Universalism  in  New   York.       295 

obliged  to  do  the  best  in  their  power,  combined 
stenographic  memoranda  and  recollection,  and 
thus  produced  a  fair  but  not  minute  report  of  the 
series  of  lectures.  This  served  as  subject-mat- 
ter of  a  course  of  Sunday  evening  lectures  in 
reply,  and  also  a  series  of  twenty-two  letters  in 
the  pages  of  the  Messenger,  ending  with  volume 
second,  October,  1833. 

In  the  progress  of  these  endeavors,  Dr. 
Brownlee  wrote  a  note  to  Mr.  Sawyer,  which 
drew  from  the  latter  a  disavowal  of  having 
charged  the  former  with  holding  that  God  from 
all  eternity  designed  to  make  some  men  merely 
to  damn  them  —  at  the  same  time  fastening  the 
monstrous  blasphemy  upon  John  Calvin! 

At  the  close  of  the  regular  series,  Mr.  Sawyer 
prepared  and  published,  Jan.  4,  1834,  a  minute 
Statement  of  Facts  on  the  matter  in  hand,  with 
correspondence  and  severe  commentary  upon 
the  unmanly  conduct  of  Dr.  Brownlee,  and  the 
editorial  staff  of  the  Christian  Intelligencer.  This 
statement  was  an  Appeal  to  the  members  of  the 
Dutch  Reformed  Church  for  judgment.  It  was 
liberally  circulated,  and  doubtless  did  its  work. 

During  this  review  by  speech  and  in  print,  a 
matter  of  less  consequence  but  of  more  excite- 
ment transpired.  It  related  to  the  promise  of 
the  editors  of  the  Christian  Intelligencer  to  fur- 
nish short,  pithy  and  scriptural  Answers  to  a.  c. 
T.'s  2 1 3  Questions.  I  am  amused,  even  yet,  with 
memories  of  the  commendable  indignation  of 


296       U7iiversalis7?t  in  New  York. 

the  Dutch  Reformed  saints,  and  their  coura- 
geous contempt  of  both  truth  and  courtesy  in 
the  entire  transaction.  It  is  too  long  a  story  to 
narrate  in  these  pages.  Whoso  desires  may  find 
it  in  the  Messenger  of  i833-'34. 

Early  in  1835  there  was  another  conflict  but 
of  a  different  order.  In  the  evening  of  Feb.  24, 
in  the  pulpit  of  the  Orchard  St.  Church,  by  in- 
vitation of  the  pastor,  personally  appeared  Rev. 
J.  J.  Slocum,  of  the  Presbyterian  Church,  to  set 
forth  the  Difficulties  of  Universalism,  and  to  re- 
ceive an  answer  in  "  open  court." 

By  arrangement  of  the  parties,  four  lectures 
were  to  be  delivered  on  consecutive  evenings  of 
that  week,  and  three  lectures  on  consecutive 
evenings  of  the  week  following.  Mr.  Slocum 
had  an  hour  for  each  speech,  and  Mr.  Sawyer 
was  entitled  to  equal  space  for  an  immediate  re- 
ply—  though  neither  would  object  to  a  reason- 
able trespass  by  the  other,  as  to  time. 

At  the  close  of  this  series  of  lectures,  Mr. 
Sawyer  invited  Mr.  Slocum  to  a  series  on  the 
Difficulties  of  Endless  Misery,  on  corresponding 
terms  and  conditions,  in  the  same  church.  The 
invitation  was  accepted,  and  the  programme  fol- 
lowed to  the  end. 

It  was  in  a  day  of  close  controversy — in  the 
midst  indeed  of  a  written  discussion  with 
another  Presbyterian  —  and  I  was  glad  to  be  in 
New  York  on  exchange  with  Mr.  Le  Fevre,  that 
I  might  be  present  during  at  least  the  first  four 


Universalism  m  New  York.       297 

evenings  of  the  "  war  in  heaven."  After  the  lapse 
of  so  many  years,  I  can  recall  little  more  than 
impressions,  and  I  am  gratified  still  by  the  gen- 
tlemanly bearing  of  both  combatants. 

At  the  ending  of  these  interviews,  several  liberal 
Universalists  tendered  a  collection  for  the  benefit 
of  Mr.  Slocum  —  which  he  very  properly  de- 
clined, on  a  personal  account,  but  he  would  ac- 
cept a  collection,  and  pass  it  over  to  the  Presby- 
terian Board  of  Education  !  There  should  have 
been  a  prompt  protest  by  the  Universalists,  cut- 
ting off  even  a  dime  of  contribution.  Instead 
of  that,  the  Universalists  generously  aided  in 
equipping  a  Presbyterian  for  the  battle ! 

—  During  the  preceding  year,  and  now  more 
earnestly  than  ever,  the  Universalists  of  New 
York  were  stimulated  into  efforts  for  evangeliz- 
ing. Additional  to  stated  Sunday  services,  con- 
ference meetings,  and  the  like,  a  special  Society 
was  organized  for  promoting  Universalism  in 
New  York. 

At  the  first  quarterly  meeting  of  this  organi- 
zation. May  28,  1835,  Mr.  Sawyer  delivered  an 
address  —  in  which  he  illustrated  that 

"  In  promoting  Universalism  we  expect  to  promote 
better  views  of  God  and  of  the  divine  government.  The 
diffusion  of  Universahsm  will  promote  the  best  interests 
of  morality  and  godliness,  by  holding  up  a  perfect  char- 
acter for  our  imitation,  and  by  holding  out  proper  and 
adequate  rewards  and  punishments,  with  neither  abate- 
ment nor  escape.  And  so,  in  promoting  Universalism 
we  expect  to  promote  human  happiness  in  every  form." 


298        Universalism  in  New  Yo7'k. 

—  It  would  seem,  too,  that  Universalists 
about  this  time  had  opened  their  eyes  to 
the  value  of  an  instrumentality  which  they 
had  hitherto  almost  wholly  neglected.  There 
had  indeed  been  a  Sunday  School  of  a  few 
pupils,  a  few  faithful  teachers,  and  Shaler  J. 
Hillyer  as  Superintendent,  in  the  Grand  St. 
Church  in  1831  ;  but  it  continued  only  a  few 
months,  and  for  various  reasons  was  then  relin- 
quished—  to  be  resumed  and  reorganized  May 
31,  1835,  in  connection  with  the  church  in 
Orchard  Street. 

Doubtless  there  had  been  enough  besides  for 
the  pastors  to  do,  but  this  does  not  reach  the  root. 
In  that  day,  little  was  imagined  of  the  utility  of 
Sunday  Schools.  In  many  cases  they  were  dis- 
countenanced as  instrumentalities  of  mischief, 
in  fettering  the  minds  of  the  young;  and  of  so 
small  consequence  was  that  school  of  1835  con- 
sidered, that  while  almost  every  trivial  denomina- 
tional incident  was  recorded  in  the  Messenger,  I 
find  no  mention  of  it  in  the  paper  until  more 
than  eight  months  after  it  was  inaugurated. 

Long  ago,  there  was  a  thorough  change 
among  our  people  in  this  behalf — so  marked 
indeed  that  an  announcement  of  the  erection  of 
a  meeting-house  and  the  organization  of  a  So- 
ciety, implies,  as  a  rule,  the  establishment  of  a 
Sunday  School  as  an  auxiliary.  Without  this, 
persistently  attended  to,  there  can  be  little  hope 
of  church-prosperity. 


Universalism  in  New  Yo7'k.        299 

So  numerous  have  been  the  Sons  and 
Daughters  of  the  Good  Shepherd,  in  the  range 
of  this  history,  that  I  should  find  it  impossible 
to  make  a  satisfactory  list.  Even  the  dates  and 
the  names  of  the  successive  officers  of  those  in- 
stitutions are  beyond  my  reach.  Only  let  it  be 
assumed,  in  the  progress  of  this  sketch,  that 
Sunday  Schools  have  been  in  high  consideration 
with  Universalists  these  many  years. 

—  While  the  earliest  of  our  Sunday  Schools 
in  New  York  was  struggling  up  into  the  light, 
there  would  seem  to  have  been  a  shaking  of  the 
dry  bones  in  the  Duane  St.  Church  —  for  about 
the  first  of  July,  Rev.  David  Pickering  was  in- 
vited to  the  pulpit  vacated  by  the  death  of  Mr. 
Mitchell.  He  assumed  charge  Oct.  11,  1835, 
and  immediately  announced  and  commenced  a 
series  of  Sunday  Evening  Lectures. 

It  appeared  to  be  his  desire,  while  cultivating 
personal  good-will,  to  stand  outside  of  the  Uni- 
versalist  organization;  yet  I  find  that  Mr.  Sawyer 
and  Mr.  Le  Fevre  united  with  him  in  a  series  of 
six  Sunday  evening  doctrinal  discourses,  in  the 
Duane  St.  Church,  commencing  March  12,  1837. 

Mr.  Pickering  had  a  peculiarly  difficult  posi- 
tion. In  1829  he  resigned  his  membership  in 
the  General  Convention  of  Universalists  and  all 
the  Associations  in  its  jurisdiction,  not  on  the 
score  of  principle  but  of  administration  —  and 
now,  known  as  a  Unitarian  Restorationist,  he 
was  pastor  of  a  Society  of  Trinitarian  Univer- 


300       Universalism  in  New  York. 

salists  —  many  of  whom  would  have  nothing  to 
do  with  the  Unitarian  Universahsts  of  New  York. 
His  resignation  and  removal  certainly  inured  to 
his  personal  comfort.  He  died  in  Ypsilanti, 
Michigan,  Jan.  6,  1859,  in  the  seventy-first  year 
of  his  age. 

—  On  Wednesday  evening,  Feb.  15,  1837, 
Mr.  Hatfield  delivered  a  discourse  in  his  church, 
corner  of  Broome  Street  and  Ridge,  on  the  Pen- 
alty of  Sin  —  to  which  Mr.  Sawyer  replied  on 
Sunday  evening,  26th.  This  reply  was  after- 
ward printed.  A  copy  of  the  pamphlet  falling 
into  the  hands  of  Rev.  S.  H.  Remington,  pastor 
of  the  Willet  St.  Methodist  Church,  he  was 
moved  to  review  it  in  a  course  of  three  lectures 
in  Oct.,  1837.  Mr.  Sawyer  requested  a  copy  of 
them  for  examination,  and  was  politely  answered 
that  they  were  to  be  published  in  print,  and  that 
an  early  copy  would  be  forwarded.  —  They  were 
published  in  book-form  late  in  December  —  the 
interval  being  doubtless  spent  in  revision  by  Mr. 
Remington.  Mr.  Sawyer  meanwhile  addressed 
three  letters  to  his  "  excellent  friend,"  Mr.  Hat- 
field. Then  came  a  thorough  review  of  Rem- 
ington's Lectures  in  a  series  of  lectures  — 
followed  by  a  series  of  letters  in  the  Union, 
beginning  in  July,  1838,  and  ending  April  27, 
1839. 

—  I  do  not  doubt  the  opinion  respecting  these 
facts  and  dates :  "  Behold,  there  are  very  many 
in  the  open  valley ;  and  lo,  they  are  very  dry." 


Universalism  in  New  York.       301 

FOURTH    SOCIETY. 

On  the  first  Sunday  in  Sept.,  1838,  with  con- 
'  currence  of  Mr.  Sawyer  and  Mr.  Le  Fevre, 
meetings  for  public  worship  were  held  in  Apollo 
Saloon,  410  Broadway ;  and  in  that  Saloon,  a 
week  later,  the  Fourth  Universalist  Society  was 
organized,  with  Rev.  William  Whittaker  as  pas- 
tor. There  was  room,  it  was  thought,  for 
another  Universalist  Society  in  New  York :  Mr. 
Whittaker  had  been  in  the  ministry  six  years, 
and  was  of  fair  repute :  Besides  which,  he  as- 
sured the  friends  that  he  could  labor  one  year 
without  compensation. 

Dec.  9,  1838,  the  Society  removed  to  the  New 
Jerusalem  Chapel,  486  Pearl  Street,  the  meeting- 
house in  which  Mr.  Mitchell  officiated  previously 
to  occupancy  of  the  church  in  Duane  Street.  — 
April  28,  1839,  the  Society  took  possession  by 
treaty  of  the  church  in  Duane  Street,  (which 
since  Mr.  Mitchell's  decease  had  been  occupied 
by  Baptists,  and  more  recently  by  Mr.  Pickering,) 
and  the  occasion  was  celebrated  in  three  sermons 
by  Rev.  Hosea  Ballou.  —  In  that  church,  for 
about  fifteen  months,  Mr.  Whittaker  proclaimed 
Universalism  with  all  the  energy  at  his  command; 
and  by  letter,  dated  July  22,  1840,  he  informed 
the  Trustees  of  the  Society  that  he  had  re- 
nounced Universalism,  and  piously  entreated 
them  to  Go  and  do  likewise,  immediately ! 

This  event  and  its  connections  awakened  and 


302       Universalism  in  New  York. 

intensified  vigorous  controversy  in  pulpit  and  in 
pew,  in  print  and  by  speech,  for  several  months  ; 
and  even  now,  after  the  lapse  of  a  third  of  a  cen- 
tury, I  peruse  the  articles  from  the  pen  of  Mr. 
Sawyer  in  admiration  of  his  dignified  indignation. 
Starting  with  a  collation  of  cardinal  facts,  he  de- 
monstrated the  hypocrisy  of  the  new  candidate 
for  holy  orders,  and  utterly  demolished  the  barri- 
cades erected  by  collateral  issues.  This,  in  few 
words,  is  the  history  of  the  conversion  : 

Sunday,  July  12,  Mr.  Whittaker  preached  in 
Stamford,  Conn.,  and  was  earnest  and  impressive 
in  the  delivery  of  a  sermon  he  had  frequently 
delivered  elsewhere,  embodying  his  reasons  for 
rejecting  the  doctrine  of  endless  misery. 

At  noon,  on  Thursday,  July  16,  he  met  the 
chairman  of  his  Board  of  Trustees,  and  had  a 
long  conversation  with  him  relating  to  their 
Society  affairs,  and  in  the  afternoon  he  visited 
another  Trustee  on  the  same  business.  He  was 
told,  what  indeed  he  already  knew,  that  there 
existed  much  dissatisfaction  with  him  in  the 
Society ;  that  owing  to  the  course  he  had  pur- 
sued, the  Trustees  had  lost  confidence  in  him  as 
a  pastor;  that  the  Society  could  not  prosper 
under  his  labors,  and  indeed  was  declining ;  that 
he  could  not  remain  much  longer  there ;  and 
finally  he  was  advised  to  embrace  the  first  op- 
portunity for  changing  his  position.  He  ex- 
hibited displeasure,  said  he  did  not  like  to  be 
driven  away,  and  would  stay  till  next  spring. 


Universalism  in  New  York.       303 

On  Friday,  July  17,  he  had  an  interview  with 
Mr.  Crowell,  a  very  zealous  member  of  Mr.  Hat- 
field's church,  and  there,  so  far  as  could  be 
learned,  he  first  expressed  his  doubts  of  the 
truth  of  Universalism,  and  on  Saturday,  July  18, 
fully  renounced  his  faith  in  the  presence  of  the 
same  individual. 

On  Sunday,  July  19,  he  preached  in  two  of 
the  Universalist  churches  in  New  York,  and 
was  in  his  own  pulpit  in  the  evening.  On 
Monday  morning  he  received  his  weekly  sti- 
pend, as  usual.  On  Tuesday,  July  21,  he  was 
visited  by  Mr.  Hatfield,  and  toward  evening  his 
letter  of  renunciation,  dated  22d,  was  dispatched 
to  the  Trustees  of  the  Fourth  Universalist 
Society, 

Any  "  orthodox  "  clergyman  who  should,  un- 
der corresponding  conditions,  announce  him- 
self a  convert  to  Universalism,  would  be  loathed 
if  not  despised.  There  was  no  pretence  that  the 
movings  of  the  great  change  had  a  beginning 
until  after  that  Sunday  service  in  Stamford ;  and 
the  labor  of  the  mountain  was  over  within  less 
than  a  week.  Surely  the  process  of  conviction, 
conversion,  regeneration,  redemption,  sanctifica- 
tion,  justification,  glorification,  was  speedier  than 
the  journey  of  a  more  celebrated  personage,  who, 
according  to  Milton,  was  nine  days  in  falling 
from  heaven  into  hell. 

Apart  from  hypocrisy,  the  transformation 
of  this  man  can  be  accounted  for  only  on  the 


304       Universalism  in  New  York. 

hypothesis  of  miraculous  interposition  of  Provi- 
dence ;  yet  whoso  takes  that  ground  respecting 
him,  under  the  circumstances,  will  do  so  with 
large  economy  of  charity,  and  be  beyond  the 
reach  of  argument. 

—  Nov.  I,  1840,  Rev.  I.  D.  Williamson  took 
charge  of  the  Society,  which  largely  prospered 
under  his  administration.  They  continued  to 
occupy  the  Duane  St.  Church  until  late  in  the 
winter  of  the  year  following,  when  the  owners 
of  the  property,  it  seems,  were  required  to  close 
up  their  affairs  by  a  sale  of  the  premises,  and 
the  Fourth  Society  removed  to  the  lecture-room 
of  the  College  of  Physicians  and  Surgeons  in 
Crosby  Street,  between  Broome  and  Spring 
Street. 

Here  they  continued  until  the  first  of  May, 
1 841,  at  which  time  they  took  possession  of 
what  was  known  as  the  Bowery  Church,  which 
they  had  purchased.  The  entrance  had  been 
from  the  Bowery,  but  the  piece  of  ground  used 
as  a  passage  way,  being  of  large  value  for  busi- 
ness purposes,  had  been  sold,  after  which  the 
entrance  was  in  Elizabeth  Street. 

In  April,  1842,  Mr.  Williamson  sailed  for 
England,  for  health's  sake  —  also  as  a  delegate 
and  representative  of  the  Odd  Fellows  —  and  re- 
turned to  his  charge  in  the  close  of  July,  his 
parish  having  meanwhile  been  acceptably  served 
by  Rev.  Wm.  S.  Ballou. 

In  the  latter  part  of    1843,  Mr.  Williamson, 


Universalism  in  New  York.       305 

having  been  greatly  troubled  by  a  bronchial  af- 
fection, resigned  and  removed  to  the  South  ;  and 
early  in  May,  1844,  was  succeeded  in  the  pas- 
torate by  Rev,  Moses  Ballou  —  who  resigned  in 
the  autumn  of  1845,  and  returned  to  Ports- 
mouth. 

Rev.  Thomas  L.  Harris  was  ordained  as  pas- 
tor March  12,  1846,  and  resigned  in  the  summer 
of  1847.  The  Society  sold  its  meeting-house  in 
Elizabeth  Street  in  May,  1847,  and  occupied 
Apollo  Saloon,  by  many  supplies,  until  the 
spring  of  1848,  and  then  took  possession  of  a 
church  it  had  purchased,  corner  of  Murray  and 
Church  Streets  —  Rev.  E.  H.  Chapin  being  the 
pastor. 

This  property,  proving  to  be  "  too  far  down 
town  "  for  worship,  whatever  it  may  have  been 
for  business,  was  sold  in  October,  1852,  for  an 
advance  of  nearly  1^30,000  ;  and  shortly  after- 
ward, for  three  times  that  advance,  the  Society 
bought  the  edifice  known  as  the  Church  of  the 
Divine  Unity,  in  Broadway  above  Spring  Street. 
There  was  a  liberal  entrance  to  a  very  spacious 
audience-chamber  in  the  rear,  the  building  ex- 
tending to  Crosby  Street.  There  was  accommo- 
dation, it  was  thought,  for  sixteen  hundred 
people  or  more, —  and  seldom  was  there  a  vacant 
seat. 

This  edifice,  also,  being  "  too  far  down  town," 
or  "  not  far  enough  up  town,"  was  sold,  and  Oct. 
II,  1865  the  corner-stone  of  a  modern  church 
20 


3o6       Universalism  in  New  York. 

was  laid,  on  Broadway  and  Forty-Fifth  Street, — 
the  congregation  worshipping  in  the  large  Hall 
of  the  Cooper  Union  until  the  dedication  of  the 
Church  of  Divine  Paternity,  Dec.  3,  1866.  Rev. 
E.  H.  Chapin,  D.  D.,  pastor. 

—  This  congregation,  having  its  beginnings 
in  a  lowly  estate  and  making  progress  in  many 
complications  of  difficulty,  has  risen  into  a  con- 
dition of  enviable  distinction.  Many  men  of 
wealth,  and  otherwise  influential,  are  connected 
with  it,  and  the  hand  of  liberality  is  ever  open. 
Especially  is  this  the  case  in  every  denomina- 
tional enterprise. — The  early  promise  of  the  re- 
nowned preacher  has  been  more  than  fulfilled. 
His  strong  elucidations  of  divine  principles  al- 
ways marked  him  as  a  distinctive  Universalist, 
not  of  the  dogmatic  order  but  of  the  spiritual ; 
but  I  am  persuaded  that  he  latterly  pushes  far- 
ther than  ever  into  sublime  results.  What  be- 
sides Universalism  is  a  fully-fitting  theme  for  the 
inspiration  of  his  power  ? 

Resumed  from  page  300. 

The  announcement  of  Mr.  Whittaker's  con- 
version to  Universalism  in  July,  1832,  was  made 
"with  no  ordinary  feelings  of  pleasure,"  because 
he  came  to  us  with  a  clear,  manly  record.  We 
could  not  use  the  same  language  in  the  an- 
nouncement of  his  renunciation  of  Universalism 
in  1840;  yet  while  we  lamented  that  he  had 
done  himself  a  gross  wrong,  there  was  room  for 


Universalism  in  New  York.       307 

congratulation  that  the  facts  made  him  of  indif- 
ferent value  to  his  sympathizers. 

After  a  few  months  of  turbulence  in  the  re- 
ligious elements,  he  went  to  his  own  place,  and 
the  Universalists  thanked  the  Lord  for  the  pa- 
tience and  perseverance  of  the  saints. 

Foremost  of  the  papers  that  made  capital  out 
of  this  transaction  was  the  New  York  Evmigelist, 
the  New  School  Presbyterian  organ,  in  charge 
of  Rev.  E.  N.  Johnson ;  and  his  chief  helper  as 
a  correspondent  was  Rev.  Mr.  Hatfield.  The 
latter  assumed  the  name  Enoch,  probably  be- 
cause he  claimed  to  "  walk  with  God,"  though 
there  were  times  when  he  seemed  to  stand  and 
sit,  as  well  as  walk,  in  very  different  company. 

In  the  Evangelist  of  Nov.  7,  1840,  appeared 
an  editorial  article  entitled  "  Organized  Rebel- 
lion," in  which  Universalism  was  ruthlessly  char- 
acterized as 

An  expression  of  that  supreme  selfishness  which  for 
its  own  gratification  would  destroy  the  universe  and  de- 
throne the  Almighty, —  as  the  most  daring  form  of  or- 
ganized rebellion  against  the  divine  government, —  as  a 
most  treasonable,  rebellious  and  hideous  system  of  doc- 
trine, and  a  double-distilled  decoction  of  enmity  against 
the  Most  High,  Sec.  And  Universalists  were  represented 
as  having  organized  synagogues  of  Satan  and  a  regu- 
larly-ordained ministry,  for  the  purpose  of  defending  the 
Arch-Apostate  against  the  penalty  under  which  he  suf- 
fers. Its  professors  were  spoken  of  as  having  publicly 
leagued  together  for  the  purpose  of  waging  war  upon 
the  divine  government,  aspersing  the  divine  character, 
and  resisting  the  divine  administration  —  and  as  unfurl- 


3o8       Universalism  in  New  York. 

ing  their  banner  around  the  very  altar  of  God,  and  de- 
nouncing his  justice,  while  they  appropriate  his  name 
and  honors  to  an  imaginary  deity. 

All  this  foaming-out  of  shame  was  associated 
with  a  sort  of  challenge  to  a  written  discussion 
of  endless  punishment,  which  the  editor  pro- 
nounced "  a  fundamental  principle  in  the  moral 
government  of  God,"  at  the  same  time  merci- 
fully advising  the  Universalists  not  to  engage  in 
any  such  controversy,  as  it  would  certainly  issue 
in  their  discomfiture ! 

Nevertheless  if  you  luill  have  it  so,  bring  forth  your 
strong  reasons,  and  make  the  attempt.  Let  them  come 
up,  if  they  dare,  to  the  help  of  fundamental  falsehood 
against  the  word  and  testimony  of  God.  We  can  assure 
them  that  they  shall  have  enough  to  do.  We  will  meet 
all  their  arguments  as  well  as  we  can.  The  evangelical 
press  in  general,  will  not,  we  presume,  be  backward  to 
vindicate  the  insulted  majesty  of  our  common  Lord. 

All  this,  and  more  in  the  same  strain,  was  ad- 
dressed to  the  "  Universalist  press,"  and  espe- 
cially to  the  Messenger  and  Union :  Whereupon 
Mr.  Sawyer  announced  his  acceptance  of  the 
challenge,  and  forthwith  published  Letter  No.  i, 
on  the  simple  question,  Whether  endless  pun- 
ishment is  the  proper  penalty  of  the  divine  law? 

This  prompt  attention  seemed  to  cool  the  con- 
troversial ardor  of  TJie  Evangelist,  for  the  editor 
immediately  protested  that  if  the  Universalists 
expected  him  to  copy  their  articles  into  his  col- 
umns, they   entirely   misapprehended   his   Ian- 


Univei'salism  in  Nezv  Yoi'k.       309 

guage.  "  What  we  said  we  shall  strictly  fulfil ; 
but  we  shall  expect  those  who  attack  the  doc- 
trine of  endless  punishment  to  provide  their  own 
means  of  communication  with  the  public." 
Aside  from  the  stilted  bravery  of  the  challenge, 
this  seemed  reasonable  —  and  after  Mr.  Sawyer 
had  issued  six  letters  on  the  question,  his  atten- 
tion was  attracted  by  the  concentrated  energies 
of  Enoch,  in  "Universalism  as  it  is,  or  a  Text 
Book  of  Modern  Universalism  in  America.  By 
Rev.  Edwin  F.  Hatfield,"  350  pages  12  mo., 
1841. 

As  viewed  by  sympathizers  with  The  Evange- 
list, this  book  had  the  proportions  if  not  the 
qualities  of  an  ogre,  but  as  viewed  from  the  Uni- 
versalist  elevation  it  was  a  pitiful  exhibition  of 
spleen,  distorted  facts  and  exploded  argument. 
It  was  reviewed  by  Mr.  Sawyer  in  nineteen  ar- 
ticles, closing  with  August,  1841, —  afterwards 
issued  in  book-form. 

There  was  nothing  strictly  new  in  Mr.  Hat- 
field's endeavor,  only  a  reproduction  of  the 
scandals  of  Rev.  M.  H.  Smith  and  the  feebler 
experiences  of  Rev.  William  Whittaker  —  to- 
gether with  olden  textual  commentary,  often  an- 
swered by  Universalists :  Nor  was  there  any- 
thing strictly  new  in  the  review,  as  to  matter, 
but  both  the  manner  and  the  matter,  I  suspect, 
somewhat  interfered  with  Mr.  Hatfield's  prayers, 
especially  when  he  learned  that  a  lot  of  his  book 
was  sold  at  a  Philadelphia  trade-sale   for   five 


3IO       Universalism  in  New  York. 

cents  per  copy.  He  had  however  the  consola- 
tory assurance  that  a  lot  of  Parker's  Lectures 
brought  only  three.* 

The  latter  consisted  of  a  series  of  anti-Uni- 
versalist  discourses,  first  preached  and  printed  by 
Rev.  Joel  Parker  in  Rochester,  ten  years  previ- 
ously, and  reviewed  in  print  at  the  time.  They 
were  re-preached  in  sundry  pulpits  and  re-printed 
in  New  York  in  1841.  There  had  already  been 
enough  white  paper  spoiled  in  printing  these 
lectures,  and  more  than  enough  in  a  book-re- 
view :  For  which  reason  the  present  canvass 
of  its  merits  was  from  the  pulpit  and  through 
the  weekly  press. 

It  would  seem  as  if  in  1841,  and  a  few  years 
later,  the  adversary  had  come  down  (or  up)  on 
the  land  in  great  wrath,  knowing  that  his  time 
was  short.  The  Miller  Epidemic  raged  violently, 
but  a  more  celebrated  or  notorious  instrumen- 
tality was  Rev.  M.  H.  Smith.  With  some  talent, 
a  smooth  tongue,  and  wholly  unconscious  of  any 
distinction  between  truth  and  falsehood,  except- 
ing the  answer  of  a  present  purpose,  he  claimed 
to  be  a  star  fallen  from  the  Univcrsalist  firma- 
ment. Yet  so  palpably  discreditable  were  the 
facts  of  his  history,  that  he  never  would  have 
risen  higher  than  his  knees,  to  beg  the  Lord's 
pardon,  had  not  the  evangelical  clergy  lifted  him 
up  and  made  him  an  implement  in  the  war 
against  Universalism. 

*  See  Univcrsalist  Union  of  March  26,  1842. 


Universalis7n  in  New  York.       311 

Confessedly  an  argument  would  not  be  an- 
swered by  proof  that  Lucifer  is  its  author,  but  in 
the  example  in  hand,  and  that  of  Elder  Knapp, 
there  was  no  reliance  on  argument.  Certainly 
there  were  settled  pastors  in  New  York,  of  equal 
or  greater  learning  and  eloquence,  but  they 
would  fain  try  the  forlorn  experiment  of  doing 
the  Lord's  work  with  the  adversary's  tools,  and 
vagabond-revivalists  were  endorsed  and  ap- 
plauded in  the  ratio  of  scandalous  utterance. 

Universalists,  standing  on  the  defensive  as  to 
alleged  facts,  lawfully  impeached  the  vendors, 
and  at  the  same  time  demanded  attention  to  the 
vital  question.  This  had  nothing  to  do  with 
either  the  professions  or  the  characters  of  men, 
but  with  the  character  of  the  Supreme  Being 
and  the  aims  and  results  of  his  government. 
All  hideous  details  of  error  are  grouped  around 
the  central  thought  of  endless  punishment,  and 
Mr.  Sawyer's  articles  and  book  on  that  theme 
were  designed  to  dig  up  the  foundations  of  the 
terrible  wrong.  This  publication  was  a  part  of 
the  great  conflict  of  i840-'44. 

We  may  not  doubt  that  the  Universalists  of 
New  York  and  vicinity  were  zealously  leagued 
in  that  era  of  contest;  and  if  my  narrative  has 
dwelt  particularly  upon  the  doings  of  one  of  the 
brotherhood,  it  is  because,  as  both  preacher  and 
editor,  he  stood  in  the  fore-front  of  the  hosts 
of  the  Lord. 

I  intend  no  disparagement  in  any  direction. 


3 1 2       Universalism  in  Neiv  York. 

nor  can  I  forbear  to  add,  that  early  membership 
in  all  the  Universalist  Societies  in  New  York 
and  parts  adjacent,  was  largely  the  overflow  or 
overgrowth  of  the  mother-church  in  Orchard 
Street. 

—  Late  in  the  summer  of  1845,  M^-  Sawyer 
resigned  his  position  in  New  York,  and  took 
charge  of  the  Clinton  Institute,  as  Principal  — 
also  of  a  Theological  School  established  on  his 
own  responsibility. 

April  12,  1846,  Rev.  Otis  A.  Skinner  assumed 
pastoral  charge  of  the  Second  Society.  He 
was  a  preacher  of  more  than  ordinary  attraction 
—  celebrated  as  a  pastor  —  and  of  such  happily- 
blended  geniality  and  dignity,  that  his  praise 
was  on  every  lip.  Diversiiied  pulpit-service, 
pastoral  duty  in  all  its  departments,  amenity  in 
social  life  —  all  these  were  vital  under  his  ad- 
ministration, but  he  felt  a  continual  yearning  for 
return  to  his  home  in  New  England,  and  relin- 
quished his  relations  in  New  York  in  the  early 
spring  of  1849. 

Within  two  years  of  labor,  while  residing  in 
Boston,  he  obtained  an  aggregate  subscription 
of  one  hundred  thousand  dollars  for  educational 
purposes,  (a  result  by  many  deemed  impossible 
in  that  day;)  removed  to  Illinois  —  was  Presi- 
dent of  Lombard  University  —  and  afterward  in- 
volved himself  in  irretrievable  embarrassment 
by  efforts  to  redeem  or  rebuild  the  wrecked 
fortune  of  a  brother  deceased.     The   knell   of 


Unwersalis7n  in  New  York.       313 

this  large-hearted  man  will  some  day  die  away 
into  silence,  but  not  until  the  last  of  the  olden 
circle  joins  him  in  the  land  of  rest. 

—  Rev.  Cyrus  H.  Fay  succeeded  Mr.  Skinner 
as  pastor  of  the  Second  Society,  May  i,  1849. 
Qualities  eminently  fitting  him  for  the  position 
could  not  overcome  the  weakening  of  local  ties; 
and  removals  to  other  churches  directly,  and  to 
other  neighborhoods  with  the  like  result,  deter- 
mined him  to  relinquish  the  charge,  Nov.  i, 
1853,  after  a  pastorate  of  four  years  and  a  half. 

FIFTH    UNIVERSALIST    SOCIETY. 

The  slow  and  not-sure  operations  of  the  Mis- 
sionary Society  established  a  Station  in  Man- 
hattan Hall,  Jan.  31,  1841  — and  thence  sprung 
the  organization  known  as  the  Fifth  Univer- 
salist  Society,  Rev.  B.  B.  Hallock,  pastor  for 
eighteen  months.  He  resigned  Oct.  29,  1842, 
and  was  succeeded  by  Rev.  L.  B.  Mason  for  six 
or  eight  months  —  then  Rev.  S.  H.  Lloyd  for  a 
few  months.  Then  Rev.  J.  N.  Parker  was  set- 
tled, May  12,  1844.  A  meeting-house  on  Fourth 
Street,  between  Avenues  A  and  B,  was  erected 
in  the  summer  of  1845,  and  dedicated  Sept.  10. 

Mr.  Parker  resigned  April  i,  1846,  and  was 
succeeded  by  Rev.  Z.  Baker,  Oct.  11,  1846,  who 
continued  until  the  spring  of  1 848.  This  admin- 
istration seems  to  have  marked  the  culmination 
of  a  controversy  in  the  New  York  Association, 
respecting   the    conditions    of   Fellowship    and 


3 1 4       U?iiversal{s77t  in  New  York. 

Membership.  Several  of  the  ministers,  it  was 
alleged  substantially,  had  given  heed  to  seduc- 
ing spirits  and  doctrines  of  demons  which  turn 
from  the  truth,  and  others  had  taken  ground 
in  denial  of  miracles  and  the  authority  of  the 
Christian  revelation.  Formal  charge  and  trial 
would  have  ministered  questions  rather  than 
godly  edifying ;  and  so  the  Association,  at  its 
session  in  Southold,  Nov.  3,  1847,  decreed  that 

"  No  minister  shall  receive  or  retain  the  fellowship  of 
this  Association,  who  shall  not  subscribe  and  file  with 
the  Standing  Clerk  the  following  declaration  :  —  I  sin- 
cerely declare  that  I  receive  the  Bible  as  containing  a 
special  revelation  from  God,  which  is  the  rule  of  Chris- 
tian faith  and  practice  ;  and  that  I  will  strive  faithfully 
to  preach  its  doctrines  and  inculcate  its  precepts." 

This  paper  was  signed  by  Menzies  Rayner, 
Otis  A.  Skinner,  Thomas  B.  Thayer,  William  S. 
Balch,  S.  C.  Bulkeley,  Shaler  J.  Hillyer,  Samp- 
son M.  Smith,  Henry  Lyon,  H.  R.  Walworth, 
O.  Whiston.  Certain  brethren  declined  to  affix 
their  names  —  some  of  them  because  they  de- 
nied the  authority  or  expediency  of  such  a  test 
of  fellowship,  and  others  because  they  would 
not  be  bound  by  any  such  restrictions.  As  a 
consequence,  their  names  were  stricken  from 
(more  properly,  did  not  appear  in)  the  roll  of 
membership :  Rev.  J.  K.  Ingalls,  Z.  Baker,  Wil- 
liam Fishbough,  S.  B.  Brittain,  —  also  Thomas 
L.  Harris,  I  believe.  —  I  state  the  facts  in  brief, 
without  comment ;  and  will  only  add  that  there 


Universalism  in  New  York.       315 

was  no  questioning  of  either  the  ability  or  the 
personal  worthiness  of  these  men.  The  contro- 
versy rested  wholly  on  faith  and  its  formal  pro- 
fession. 

—  Rev.  I.  D.  Williamson  became  pastor  of  the 
Fifth  Society,  May  i,  1849,  and  resigned  on  the 
first  of  September,  of  Jiis  own  free-zvill,  and  not 
of  7icccssity,  (though  some  would  say,  of  neces- 
sity and  also  of  choice.)  Rev.  H.  R,  Nye  took 
charge  about  the  first  of  July,  1850  —  the  pulpit, 
during  these  long  pastoral  vacancies,  having 
been  supplied  by  different  (and  by  few  indiffer- 
ent) preachers. 

Mr.   Nye    relinquished  his    position,  May   i, 

185 1.  The  meeting-house,  in  a  degenerating 
locality,  was  sold  in  August,  the  people  having 
determined  to  go  "  further  up  town."  There 
was  a  reservation  of  right  to  occupy  the  premises 
a  portion  of  every  Sunday,  until  the  congregation 
should  be  suited  elsewhere  ;  and  Mr.  Nye  for  sev- 
eral months  supplied  on  Sunday  afternoons. 

In  Dec,  185 1,  Rev.  Hosea  Ballou  was  in  New 
York,  and  preached  fourteen  sermons  in  all, 
mostly  in  the  lately-sold  Chapel ;  and  in  Feb., 

1852,  the  Society  leased  the  Lecture  Hall  of  the 
Medical  College  in  Fourteenth  Street,  There 
was  no  pastor  yet,  in  July  of  that  year,  but  there 
was  stated  worship.  Rev.  J.  H.  Campbell  was 
there  in  September. 

Dec.  5,  Mr.  Sawyer  (after  seven  years  of  ser- 
vice in  Clinton,)  made  a  temporary  arrangement 


31 6       Universalism  in  New  York. 

as  pastor  of  the  Fifth  Society  in  New  York,  and 
in  April,  1853,  extended  it  for  a  year  longer. 
May  I,  the  Society  removed  to  Dodsworth  Hall 
on  Broadway,  and  pastor  and  people  made  vig- 
orous exertions  to  buy  or  build  a  desirable 
church  up-town,  —  all  which  ended  in  disap- 
pointment. Before  half  his  term  had  expired, 
Mr.  Sawyer  was  unanimously  invited  to  his 
old  home  in  Orchard  Street  —  made  vacant  by 
the  resignation  of  Mr.  Fay. 

This  seemed  to  seal  the  fate  of  the  Fifth  So- 
ciety. Its  membership,  mostly,  was  merged  in 
other  organizations  —  and  its  history  is  at  an 
end,  with  this  explanation:  A  gathering  of  chil- 
dren and  their  friends,  inspired,  I  learn,  by  the 
presence  and  energy  of  Dr.  Needham,  for  a  time 
assumed  the  name  of  a  relinquished  Sunday 
School,  and  occupied  Oriental  Hall.  It  was 
thence  removed  to  Plympton  Buildings  in  Ninth 
Street,  and  is  now  established  in  Chickering 
Hall,  1 1  East  Fourteenth  Street,  under  the  title 
of  the  Fifth  Universalist  Society.  Divine  ser- 
vice is  held  every  Sunday  morning  and  after- 
noon, in  the  leadership  of  Rev.  Charles  F.  Lee, 
whose  pastorate  dates  July,  1870. 

—  Without  sitting  in  judgment  upon  the 
many  changes  in  the  pastoral  relation  recorded 
in  this  history,  we  surely  may  hope  for  the 
coming  of  the  day  when  every  clergyman  will 
have  life-long  dwelling  among  his  own  people. 


Universalism  in  New  York.       317 

SIXTH    SOCIETY. 

For  many  years  past  the  religious  world  in 
New  York  has  been  "  moving  up  town." 
Whether  there  has  been  an  upward  movement, 
religiously,  might  be  a  question,  with  the  usual 
two  sides.  Business  has  been  crowding  into 
down-town  quarters,  hemmed  in  by  families  of 
lowly  means  ;  and  people,  increased  in  substance, 
enlarging  also  their  style  of  living,  have  for  years 
been  pressing  into  the  brown-stone  sections  of 
the  city.  And  whithersoever  the  wealthier 
families  went,  went  also  the  places  of  amuse- 
ment, the  great  hotels  and  the  churches. 

Universalists,  so  far  as  they  had  means,  have 
been  in  the  same  up-town  current.  A  few  of 
them,  faithful,  resolute  souls,  mostly  from  the 
Bleecker  St.  Church,  in  July,  185 1,  leased  a  Hall 
at  the  corner  of  Eighth  Avenue  and  25th  St. — 
had  regular  afternoon  worship  on  Sundays,  led 
by  the  settled  pastors  —  and  organized  the  Sixth 
Universalist  Society  and  Sunday  School,  in  Oc- 
tober of  that  year.  Rev.  N.  Snell  was  invited 
to  the  pastorate  in  May,  1852.  A  small,  neat 
church  on  24th  Street,  between  Avenues  8  and 
9,  purchased  in  October,  was  refitted  and  occu- 
pied in  Jan.,  1853. 

Mr.  Snell  resigned  May  i,  1854,  and  Rev. 
Asher  Moore  was  engaged,  as  supply  until  au- 
tumn and  as  pastor  from  Oct.  i.  At  the  expira- 
tion of  three  years  of  pastoral  service,  he  re- 


31 8        U)Live7'salism  in  New  York. 

signed,  and  after  a  vacancy  of  eleven  months 
was  succeeded  by  Rev.  J.  H.  Shepard  —  during 
whose  administration  the  24th  St.  Church  was 
sold,  and  a  church  in  20th  Street  was  purchased 
May  I,  1859.  A  few  months  later,  Mr.  Shepard 
made  way  for  Rev.  E.  G.  Brooks,  who  continued 
for  eight  years. 

The  duration  of  the  term  was  highly  credita- 
ble in  these  days  of  change,  but  the  Society 
seems  to  have  sojourned  in  the  land  of  promise, 
as  in  a  strange  country,  dwelling  in  tabernacles. 

The  cry  was  for  up-town,  and  the  late  pur- 
chase was  retrograde  —  a  step  afterward  amended. 
The  church  in  20th  Street  was  sold  March,  1866. 
For  nearly  a  year  the  Society  worshipped  in 
Everett  Hall,  and  then  took  possession  of  a  new 
purchase  in  35th  Street  between  Fifth  and  Sixth 
Avenues,  known  as  the  Church  of  our  Saviour. 

For  this  Society  there  now  seemed  good  hope 
through  grace  of  permanency  in  location,  but 
very  soon  there  was  removal  in  the  pulpit  end 
of  the  sanctuary.  Dr.  Brooks  resigned  in  Oct., 
1867,  to  become  General  Secretary  of  the  Gen- 
eral Convention,  and  Rev.  James  M.  Pullman 
took  pastoral  charge  of  the  Society  on  the  third 
Sunday  in  March,  1868. 


CHAPTER   XIV. 

Rev.  T.  J.  Sawyer  in  his  old  Parish  —  Busy  Term — Discus- 
sions with  Rev.  Isaac  Westcott  —  Rev.  A.  H.  Robinson  — 
Orchard  St.  Church  abandoned  —  Rev.  Dr.  Thompson  on 
Love  and  Penalty  —  Not  anew  Argument  —  Answered  in 
one  Query  —  Drs.  Sawyer  and  Williamson  on  Convergent 
lines — A  Joyful  Meeting  —  Rev.  G.  T.  Flanders  —  Rev.  G. 
L.  Demarest  —  A  Prophecy  —  Mission  School  —  Harlem 
Society  —  Brooklyn  Tabernacle  —  Church  of  the  Restora- 
tion—  Church  of  the  Redeemer  —  Church  of  Our  Father — ■ 
Williamsburg  —  Green  Point  —  Centenary  School  — Memo- 
randa —  Sketches  —  Periodicals. 


UNIVERSALISM    IN    NEW   YORK. 

HAVING  resigned  his  position  as  pastor  of 
the  Fifth  Society,  Rev.  T.  J.  Sawyer  as- 
sumed the  charge  of  his  ancient  parish  in 
Orchard  Street,  in  the  close  of  Nov.,  1853. 

There  need  be  no  wonderment  that  Mr.  Fay 
was  weary  of  his  position  before  he  had  com- 
pleted his  engagement.  Orchard  Street  was  de- 
cidedly on  the  down-town  grade.  The  neigh- 
borhood had  become  undesirable  for  a  well-to- 
do  residence,  and  many  influential  families  had 
removed.  Garbage  carts  in  front  of  the  church 
were  more  useful  on  week-days  than  ornamental 
on  Sundays.  It  was  nevertheless  hoped,  with- 
out detracting    from    the   talent,  worthiness  or 

319 


320       Universalism  in  New  York. 

fidelity  of  any  one,  that  a  revival  of  the  old  times 
would  follow  a  revival  of  old  memories. 

The  winter  of  i853-'54  was  a  season  of  most 
effectual  labor  among  the  Universalists  of  New 
York.  Special  lectures  were  delivered  by  all 
the  pastors,  and  large  congregations  attested  a 
wide  and  deep  interest  in  the  cause  of  Univer- 
salism. 

There  was  a  climax  in  the  spring  of  1854. 
A  public  discussion  of  the  question,  Do  the 
Scriptures  teach  the  final  salvation  of  all"  men  ? 
to  be  held  in  the  Broadway  Tabernacle,  was 
agreed  upon  by  Mr.  Sawyer  and  Rev.  Isaac 
Westcott,  pastor  of  the  Laight  St.  Baptist  Church. 
Beginning  April  4,  four  evenings  of  two  succes- 
sive weeks,  eight  in  all,  comprised  the  space  de- 
voted to  the  interview.  Universalist  clergymen 
avowed  their  fellowship  with  and  confidence  in 
Mr.  Sawyer  by  being  on  the  platform,  and 
clergymen  of  several  "  evangelical  sects "  by 
their  presence  gave  token  of  faith  in  Mr.  West- 
cott, as  the  champion  of  orthodoxy.  We  may 
believe  that  he  invited  some  to  the  platform 
whom  he  would  not  invite  to  the  communion  of 
the  Lord's  table. 

Near  the  close  of  the  debate,  Mr.  Sawyer  pro- 
posed to  Mr.  Westcott  a  discussion,  on  the  same 
terms,  of  the  other  side  of  the  question.  The 
proposition  was  accepted  and  the  discussion 
held,  beginning  Sept.  26,  1854.. 

Both    the   debates,   as    taken    down   by  re- 


Universalism  in  New  York.        321 

porters,  were  issued  in  book-form.  There  were, 
presumably,  opposite  opinions  as  to  the  merits 
of  the  debaters  and  of  their  creeds,  but  Univer- 
saHsts,  where  even  moderate  talent  is  exhibited, 
(certainly  it  was  of  a  high  order  in  this  exam- 
ple,) have  always  the  advantage  in  such  conflicts. 
It  was  a  great  thing  gained  to  put  Universalism, 
in  contrast  with  every  dominant  theory,  before 
an  attentive  audience  of  more  than  two  thousand 
people. 

Less  numerously  attended,  perhaps  less  inter- 
esting, was  a  public  discussion  in  the  Orchard 
St.  Church,  beginning  January  5,  1857,  between 
Rev.  A.  H.  Robinson,  a  Methodist  clergyman 
of  fair  abilities,  and  Mr.  Sawyer  —  three  even- 
ings being  devoted  to  each  of  these  questions  : 
I.  Do  the  Holy  Scriptures  teach  that  the  atone- 
ment of  Jesus  Christ  is  vicarious,  in  the  sense 
usually  believed  in  the  so-called  evangelical 
churches  ?  2.  Do  the  Holy  Scriptures  teach 
that  man's  final  destiny  is  determined  by  his 
faith  or  actions  in  this  life  ?  3.  Or  do  they,  on 
the  other  hand,  teach  that  ultimately  all  men 
shall  be  made  holy  and  happy  ?  4.  Do  the 
Scriptures  teach  that  the  punishment  of  sinners 
shall  be  absolutely  without  end  ? 

—  Of  late  years  I  have  several  times  felt  in- 
clined to  address  the  Divinity  Schools  of  the 
land,  beseeching  them  to  furnish  a  new  argu- 
ment against  Universalism.  On  the  other  hand, 
things   new  and  old  are   continually  breaking 


2,2  2       Universalism  in  New  York. 

forth,  from  all  heights  and  depths,  in  confirma- 
tion of  the  sublime  connections  of  all-redeeming 
love. 

—  In  the  summer  of  1858,  renewed  efforts 
were  made  by  the  Second  Society  and  its  pastor, 
to  Go  higher  up  in  locality  as  well  as  to  Go  up 
higher  in  a  devout  experience.  Whatever  was 
the  result  in  the  latter  respect,  there  was  re- 
newed failure  in  the  former.  Religion  had  be- 
come a  Sunday  luxury  as  well  as  a  daily  neces- 
sity, and  the  price  of  lots  and  of  brown  stone 
had  advanced  beyond  the  means  of  people 
reared,  or  rather  remaining,  in  Orchard  Street. 

Nov.  20,  1859,  there  were  commemorative 
and  farewell  services  in  the  old  hive,  which 
thenceforward  was  to  be  abandoned ;  and  on  the 
Sunday  following  the  congregation  took  posses- 
sion of  the  Hall  of  the  Historical  Library, 
Second  Avenue,  corner  of  nth  Street. 

About  this  time,  Rev.  Dr.  Thompson,  pastor 
of  the  Presbyterian  congregation  in  the  Broad- 
way Tabernacle,  delivered  a  series  of  discourses 
against  Universalism,  entitled  "  Love  and  Pen- 
alty, or  eternal  punishment  consistent  with  the 
Fatherhood  of  God."  Whatever  may  be  said^ 
of  his  theology,  his  repute  for  talent  and  piety 
was  of  the  fii'st  class ;  and  I  am  happy  to  men- 
tion that  the  personal  regard  of  his  friends  was 
testified,  recently,  (1871)  by  gift  of  a  life-long 
competency,  on  his  retirement  from  the  pulpit, 
after  a  pastorate  of  many  years. 


Universalism  in  New  York.       323 

Dr.  Thompson,  in  lecturing  against  Universal- 
ism, acknowledged  it  worthy  of  profound  atten- 
tion, and  the  Universalists  acknowledged  hun 
worthy  of  reply.  Mr.  Ballou,  in  the  Bleecker 
St.  Church,  followed  him,  reviewing  his  twelve 
lectures  progressively  as  delivered;  and  when 
the  lectures  appeared  in  book-form,  they  were 
reviewed  by  Mr.  Sawyer  from  his  pulpit,  and  by 
the  editor  of  the  Ambassador. 

The  new  argument  against  Universalism  had 
not  yet  been  found.  Sixty  years  earlier.  Rev. 
Nathan  Strong  published  a  book,  entitled  "The 
Doctrine  of  Eternal  Misery  reconcilable  with 
the  Infinite  Benevolence  of  God."  Was  it  be- 
cause the  copyright  of  this  monstrous  absurdity 
had  died  out,  that  Dr.  Thompson  felt  at  liberty 
to  reproduce  it  in  his  own  name  ?  Some  one 
called  the  essay  "  a  manual  of  damning  love," 
Turn  it  over  in  your  mind,  and  consider  it  thus: 
If  endless  punishment  be  consistent  with  the  in- 
finite benevolence  and  Fatherhood  of  God,  what 
would  be  consistent  with  the  infinite  malevolence 
and  Fatherhood  of  the  Devil  ? 

—  In  April,  1861,  Dr.  Sawyer  resigned  and 
removed  from  New  York  to  his  farm  in  Clinton ; 
and  about  the  same  time  Dr.  Williamson  re- 
signed and  removed  from  Philadelphia  to  his 
farm  on  the  Ohio  :  —  the  former  in  the  path  of 
Free  Will,  the  latter  in  the  path  of  Divine  Sov- 
ereignty —  these  brethren  travelling  on  conver- 
gent lines,  —  to  meet  as  the  rays  of  the  sun  meet, 


324       Universalism  in  New  York. 

beyond  the  shadow  of  the  earth,  —  to  meet 
where  the  rule  and  the  reason  meet,  where  the 
precept  and  the  purpose  meet,  where  justice  and 
mercy  meet,  where  prayer  is  merged  in  praise, 
where  the  will  of  man  is  in  harmony  with  the 
will  of  God,  —  to  be  glorified  together  in  the 
one  Father  of  All. 

—  Mr.  Sawyer  was  succeeded  in  the  pastoral 
office  by  Rev.  G.  T.  Flanders,  Sept.  i,  1861. 
There  was  both  large  attendance  and  an  earnest 
hearing  under  the  vital  force  of  the  new  pastor 
—  to  which  was  added  the  co-operation  of  Mr. 
Sawyer,  who,  after  a  brief  experience  as  a 
farmer,  took  editorial  charge  of  the  Ambassador, 
Jan.  I,  1863.  In  the  early  part  of  that  year 
there  was  a  series  of  stirring  lectures  on  Chris- 
tian Universalism,  by  Ballou,  Blanchard,  Peters, 
Fletcher,  Brooks,  Ellis,  Flanders,  Sawyer, — 
verily  a  strong  company,  —  and  there  was  ur- 
gent talk  of  "  a  new  church  up-town."  It  ap- 
peared, too,  that  for  five  years  the  net  fund 
from  the  sale  of  Orchard  St.  Church  had  sup- 
plied deficiencies  in  the  financial  account,  and 
it  was  plain  that  this  could  not  last  always. 
Better  stop  with  a  liberal  sum  in  hand,  waiting 
for  the  break  of  day,  than  to  exhaust  the  fund 
at  night-fall,  and  collapse  in  dreams. 

The  resignation  of  Mr.  Flanders  dated  in  the 
close  of  July,  1864,  and  Rev.  G.  L.  Demarest 
took  pastoral  charge  of  the  Society,  May  i, 
1865,  and  continued  to  the  end,  a  term  of  two 


Universalism  in  New  Yoi^k.       325 

years.  Most  manfully  did  he  contend  with  the 
adversities  of  the  position.  Born  and  reared  in 
the  Second  Society,  and  cherishing  as  cordial  a 
love  for  his  early  religious  home  as  ever  did  a 
graduate  for  his  ahna  mater,  he  strove  to  revive 
the  good  church-mother.  He  was  joined  by 
faithful  sons  and  daughters  of  the  same  stock; 
and  the  Sunday  School,  (with  the  pastor's  pro- 
verbial talent  and  tact,)  conference  meetings,  lec- 
tures, and  all  other  wholesome  influences,  were 
never  better  tested  than  in  this  endeavor. 

Why  was  it  not  successful?  The  answer 
reaches  into  the  changed  and  changing  condi- 
tion of  the  great  city.  The  families  who  came 
from  Orchard  Street  to  the  new  location,  resided, 
generally,  at  an  inconvenient  distance  —  a  diffi- 
culty endurable  only  for  a  time,  —  and  new  fam- 
ilies, though  crowding  the  Hall  under  the  stimu- 
lus of  a  new  thought,  could  not  be  attracted  into 
permanent  union  unless  by  a  new  church.  We 
may  lament  the  fact,  but  we  must  accept  the 
world  on  its  own  terms,  if  at  all. 

There  was  lamentation,  but  no  remedy  in 
present  probabilities.  The  old  organization  was 
very  dear  to  the  memory  of  thousands  in  all 
the  land,  and  everywhere  the  olden  word  was 
sounded,  "  The  Lord  shall  count  when  he 
writeth  up  the  people,  that  this  man  was  born 
there."  —  And  surely  it  is  more  than  a  dream, 
that  the  scattered  members  whom  she  nourished 
and  brought  up,  stand  upon  their  feet,  with  un- 


326       Unive7'salism  in  New  York. 

covered  heads,  and  hearken  to  a  prophecy  from 
the  hps  of  the  now  dumb  mother :  "  Thy  dead 
men  shall  live :  Together  with  my  dead  body 
shall  they  arise.  Thy  dew  is  as  the  dew  of 
herbs :  Awake  and  sing,  ye  who  dwell  in  dust." 

MISSION-SCHOOL-CHURCH. 

In  1859  a  Mission  Sunday  School  was  organ- 
ized in  a  Hall  on  Third  Avenue  near6ist  Street, 
and  meetings  for  worship  were  held  there  on 
Sunday  afternoons,  the  city  pastors  officiating 
with  their  accustomed  willingness  and  energy. 
Overgrowing  straitened  accommodations,  there 
have  been  several  changes  of  location,  until  now 
it  is  established  in  Brevoort  Hall,  155  East  54th 
Street,  in  charge  of  Dr.  Needham  and  associ- 
ates, after  thirteen  years  of  diligence  and  fidelity. 
Here,  until  lately,  Rev.  Charles  Fluhrer  preached 
once  every  Sunday ;  and  when  no  professional 
preacher  can  be  obtained,  the  service  is  con- 
ducted by  Dr.  Needham. 

HARLEM    UNIVERSALIST   SOCIETY. 

Beginning  in  the  close  of  July,  1866,  there 
was  a  stir  in  Harlem,  which  resulted  in  the  or- 
ganization of  a  Universalist  Society.  A  great 
door  and  effectual  was  opened,  but  there  were 
many  adversaries,  —  some  of  them  in  the  house- 
hold, I  believe.  Recollection  of  embarrassments 
is  scarcely  desirable,  but  I  have  pleasure  in 
mentioning  that   meetings  for  social  worship, 


U^iiversalism  in  Bj'ooklyn.         327 

first  instituted  in  Washington  Hall,  and  thence 
removed  to  National  Hall,  are  well  attended, 
with  increase  in  knowledge  and  grace. 

In  Nov.,  1869,  the  Missionary  Society  en- 
gaged the  services  of  Rev.  Charles  Fluhrer,  with 
a  request  that  he  would  make  Harlem  a  central 
point  of  his  ministry.     He  is  now  the  pastor. 

CHURCHES    IN    BROOKLYN. 

In  Jan.  and  Feb.,  1830,  Mr.  Fiske  preached 
several  Sundays  in  Brooklyn,  with  small  pros- 
pect of  permanency.  Two  years  later,  the  ex- 
periment was  repeated  by  Mr.  Sawyer  and  Mr. 
Hillyer,  finding  place  in  a  School  House  in 
Concord  Street.  On  Feb.  27,  1832,  there  was 
at  least  the  hopefulness  of  trial,  for  a  Universal- 
ist  Society  was  formed,  William  Burbank,*  Sec- 
retary. 

Meetings  were  continued,  occasionally,  in  that 
School  House  and  in  the  Hall  of  Apprentices' 
Library  in  Cranberry  Street,  until  Feb.,  1833. 
Brooklyn  was  then  a  small  village,  Universalists 
were  few  in  number  and  sympathizers  still  less 
—  for  which  reasons  the  enterprise  was  relin- 
quished, in  obedience  to  the  command.  Stand 
still,  and  see  the  salvation  of  God. 

The  believers  stood  still  until  the  spring  of 

*This  truly  excellent  brother,  steadfast  in  the  beginning, 
patient  in  the  waiting,  workful  in  the  progress,  exultant  in  the 
triumph  of  our  religious  organization  in  Brooklyn,  perished  in 
the  close  of  1846,  in  the  great  "Atlantic  Disaster"  on  Long 
Island  Sound. 


328         Universalism  in  Brooklyn. 

1842.  There  was  then  a  movement,  for  the 
First  and  Second  Unitarian  Societies  had  united, 
and  they  leased  the  meeting-house  of  the  First 
to  the  Universahsts.  It  was  in  Adams  Street 
east  of  Pearl,  neat,  convenient,  with  sufficient 
accommodations  for  250  or  300  worshippers  — 
and  there  was  an  organ  in  the  premises. 

Sunday,  April  3,  1842,  it  was  opened  by  the 
lessees,  the  New  York  clergymen  officiating. 
The  pulpit  was  afterward  supplied  by  different 
ministers  until  the  coming  of  Rev.  Abel  C. 
Thomas  in  August.  —  About  the  middle  of 
Nov.,  1842,  a  site  for  a  meeting-house  was  ob- 
tained at  the  corner  of  Fulton  Street  and  Pine- 
apple. Ground  was  broken  early  in  December: 
the  edifice  was  dedicated  June  22,  1843:  a 
Sunday  School  was  organized  Oct.  22. 

In  the  autumn  of  1844  Mr.  Thomas  removed 
to  Cincinnati,  and  Rev.  Thomas  B.  Thayer, 
leaving  Lowell,  followed  him  as  far  as  Brooklyn 
in  the  spring  of  1845,  Rev.  F.  F.  Thayer  having 
been  his  herald  for  several  months.  Nor  was 
he  inclined  to  leave  this  desirable  home,  although 
the  meeting-house  was  utterly  destroyed  by  fire 
in  Sept.,  1848.  On  the  contrary,  he  officiated 
in  the  Lyceum  Hall  until  the  Society  had 
erected  an  attractive  meeting-house  at  the  cor- 
ner of  Munroe  Place  and  Clarke  Street  —  which 
was  dedicated  July  2,  1850.  The  former  struc- 
ture was  known  as  the  ''Brooklyn  Tabernacle  :^* 
The  latter  was  the  Church  of  the  Restoration, 


Unive7^salism  in  Brooklyn.        329 

Mr.  Thayer  resigned  May  i,  185 1,  and  as- 
sumed his  old  position  in  Lowell,  leaving  this 
stipulation  :  "  I  will  return  at  the  end  of  a  year, 
if  the  Brooklyn  Society  be  not  meanwhile  united 
in  another  pastor."  Pending  the  result,  Rev.  H. 
R.  Nye  officiated.  At  the  end  of  half  the  term, 
it  was  clear  that  there  was  unity  in  liim  —  Mr. 
Thayer  was  released  from  his  engagement  by 
his  own  request  —  and  the  question  was  settled 
to  the  satisfaction  of  all  parties. 

Mr.  Nye  resigned  the  pastorate,  Jan.  i,  1857, 
and  in  February  was  succeeded  by  Rev.  Henry 
Blanchard,  with  the  condition  that  he  was  to  be 
merely  the  preacher  until  September,  and  after- 
ward the  pastor. 

At  the  end  of  the  first  year  of  this  pastoral 
administration,  a  number  of  the  members,  chiefly 
attached  to  the  Sunday  School,  established  a 
branch  organization  at  274  Cumberland  Street. 
The  room  secured  for  the  purpose  was  dedicated 
on  Sunday,  Sept.  5,  1858,  by  Mr.  Blanchard  and 
Joshua  P.  Powers,  Superintendent — with  proph- 
ecy that  this  gathering  was  the  nucleus  of 
another  Society. 

Sunday  evening  services  soon  followed,  by 
the  Brooklyn  pastor  and  the  pastors  in  New 
York.  —  Shortly  there  were  regular  appoint- 
ments for  otherwise  -  disengaged  clergymen. 
Oct.  27,  i860.  Rev.  N.  M.  Gaylord  became  the 
settled  pastor  of  an  organized  Society,  —  all  this 
being  the  result  of  two  years  of  fidelity. 


330         Univei'salis7n  in  Brooklyn. 

Mr.  Gaylord  resigned  in  June,  1861,  and  Rev. 
Charles  Cravens  succeeded  him  in  August. 
Rev.  L.  J.  Fletcher  followed,  during  whose  ad- 
ministration the  corner-stone  of  a  meeting-house 
was  laid  (Oct.  4,  1863)  in  Green  Avenue,  and 
the  building,  promptly  erected,  was  dedicated  as 
the  Church  of  the  Redeemer. —  May  i,  1865,  Mr. 
Fletcher  resigned,  and  Rev.  J.  G.  Bartholomew 
became  the  pastor,  Feb.  i,  1866. 

I  care  not  to  inquire  the  reasons  or  the  cause, 
but  a  year  developed  the  fact  that  the  two 
churches  and  their  pastors  were  not  increasing 
in  the  graces  of  co-operation.  Besides  this,  the 
church  in  Munroe  Place  felt  "the  up-town  "  in- 
fluence, and  prudent  men  advised  a  centralization 
in  the  church  in  Green  Avenue.  A  treaty  was 
negotiated  accordingly.  There  was  no  denial 
or  doubt  of  the  character  or  ability  of  either  of 
the  pastors,  but  the  two  congregations  could 
unite  in  neither.  Mr.  Blanchard  resigned  in 
July,  1868,  and  Mr.  Bartholomew  in  November 
—  in  which  latter  month  the  church  in  Munroe 
Place  was  sold,  and  there  was  union  in  the 
church  on  Green  Avenue,  in  the  spring  of  1869, 
under  the  ministry  of  Rev.  E.  C.  Bolles. 

Meanwhile  a  new  Chapel  was  being  erected 
on  Clermont  Avenue.  The  Green  Avenue 
Church  was  sold  for  immediate  delivery  —  the 
congregation  for  a  season  worshipped  in  Adel- 
phi  Academy  —  and  occupied  the  new  struc- 
ture, June  19,  1870.     Thus  the  Church  of  the 


Universalism  m  Brooklyn.        331 

Restoration  and  the  Church  of  the  Redeemer 
were  merged  in  the  Church  of  Our  FatJier. — 
Mr.  Bolles  resigned  June  11,  1871,  and  Rev. 
H.  R.  Nye  was  elected  to  the  pastorate,  Jan.  i, 
1872. 

Thirty  years  ago  the  population  of  Brooklyn 
proper  was  little  more  than  forty  thousand,  and 
the  modern  policy  of  letting  Universalism  alone 
had  not  been  developed.  Rev.  Dr.  Cox  sent 
many  a  crowded  sympathetic  audience  to  The 
Tabernacle,  by  revilings  which  no  man  of  repu- 
tation would  dare  to  utter  in  this  year  of  grace. 

The  changed  condition  of  the  religious  world 
marks  the  growth  of  Universalism  in  this  city 
of  churches.  Who  are  the  popular  clergymen, 
and  what  is  the  purport  of  their  preaching?  In 
the  ratio  that  our  principles  have  been  absorbed, 
the  growth  of  our  organization  has  been  re- 
tarded. It  is  not  yet  clear  to  either  preachers 
or  people,  that  Universalism  is  true,  but  it  is 
clear  in  the  pulpits  of  the  most  influential 
churches,  that  the  mystical,  merciless  creeds  of 
an  age  ago,  are  parts  of  a  discarded  mythology. 

Williamsburg. 

From  March  until  Nov.,  1833,  strong  efforts 
were  made  by  Rev.  S.  J.  Hillyer  to  establish 
stated  meetings  for  worship  in  the  village  of 
Williamsburg  —  but  without  success. 

In  1845  there  had  manifestly  been  a  large  in- 
crease of  population,  partly  the  overgrowth  of 


332         Universalism  in  BrooJdyn. 

New  York,  including  some  Universalist  families 
who  sought  a  less  crowded  place  of  residence ; 
and  these  soon  awakened  the  hope  of  social  re- 
ligious privileges.  They  hired  an  inconvenient 
out-of-the-way  building  known  as  "  The  Taber- 
nacle," which  was  the  best  they  could  procure, 
and  for  about  three  months  they  had  the  pres- 
ence of  different  ministering  brethren,  mostly 
those  residing  in  New  York.  They  then  en- 
gaged the  services  of  Rev.  Henry  Lyon,  as 
pastor,  Aug.  lo,  1845. 

As  he  was  on  the  Lord's  side,  the  Lord  was 
on  his  side ;  and  so  it  came  about  that  a  Society 
was  organized.  In  due  time,  a  beautiful  meet- 
ing-house, erected  on  the  corner  of  Fourth  and 
South  Third  Street,  was  dedicated  March  15, 
1848  —  the  sermon  being,  very  appropriately,  by 
the  pastor  —  and  within  a  month  a  Sunday 
School  was  established  by  the  nursing-fathers 
and  nursing-mothers  of  the  Church. 

Mr.  Lyon  having  resigned  as  pastor,  to  en- 
gage in  missionary  work.  Rev.  Day  K.  Lee  was 
elected  pastor,  and  took  charge  on  the  first  Sun- 
day in  Dec,  1849.  After  five  years  of  service 
he  resigned,  and  was  followed  by  Rev.  W.  W. 
King,  who  in  turn  resigned,  and  was  succeeded 
by  Rev.  B.  Peters,  March  2,  1856.  His  closing 
service  was  in  the  close  of  Jan.,  1864,  and  in  the 
beginning  of  Jan.,  1865,  Rev.  A.  J.  Canfield  took 
pastoral  charge.  His  withdrawal,  in  Aug.,  1870, 
left  a  vacancy,  which  was  supplied  on  the  first  of 


Universalism  in  Brooklyn.        333 

July,  1 87 1,  by  Rev.  Almon  Gunnison,  who  is  at 
present  the  pastor. 

Green  Point. 

By  the  energy  and  the  agents  of  the  N.  Y. 
Missionary  Society,  meetings  for  pubHc  worship 
were  estabHshed  in  Green  Point,  and  a  Society 
was  organized  in  Jan.,  1857.  Financial  condi- 
tion did  not  at  first  justify  the  engagement  of  a 
pastor,  but  occasional  supplies  and  the  generous 
offices  of  the  settled  ministers  in  New  York  and 
vicinity,  especially  Rev.  B.  Peters,  so  vitalized 
the  believers  that  they  erected  a  neat  place  of 
worship,  which  was  dedicated  Sept.  14,  1862. 

Rev.  Frank  Maguire  was  first  settled  as  pastor, 
Feb.,  1863.  Rev.  E.  Fitzgerald  succeeded  him, 
April,  1865.  Rev.  J.  H.  Shepard  followed, 
Dec.  I,  1866  — succeeded  by  Rev.  S.  S.  Hibberd, 
March  i,  1868.  Rev.  Charles  F.  Lee  is  pastor 
at  this  date,  1872. 

CENTENARY   SCHOOL. 

In  the  latter  part  of  1869,  a  few  believers, 
chiefly  from  the  church  in  Williamsburg  section 
of  Brooklyn,  were  moved  to  hire  a  very  humble 
room  at  581  De  Kalb  Avenue,  and  commence  a 
Sunday  School.  Increasing  prosperity  em- 
boldened them  to  purchase  a  lot  on  Nostrand 
Avenue  near  De  Kalb,  and  erect  a  house  of  the 
Lord  for  the  Lord's  children.  With  fifteen 
teachers,  one  hundred  and  fifty  pupils,  and  forty 


334        Sketches  and  Memoranda. 

families,  there  is  certainly  the  beginning  of  a 
noble  ending.  Until  March  i,  1872,  there  was 
public  worship  every  Sunday  afternoon,  con- 
ducted mostly  by  the  settled  pastors  of  the 
neighborhood;  and  then  came  Rev.  Almon 
Gage  on  a  brief  engagement,  statedly.  Surely 
this  may  be  considered  a  prophecy  of  another 
Universalist  Society  in  Brooklyn. 

SKETCHES   AND    MEMORANDA. 

In  the  progress  of  this  narrative,  I  have  incidentally 
touched  the  garments  of  several  departed  Universalists. 
I  here  add  several  of  the  ministry,  now  deceased,  who 
either  began  pulpit-life  or  were  once  pastors  in  New 
York  or  Brooklyn  —  also  a  few  of  the  laity,  by  reason  of 
peculiar  marks  —  to  freshen  the  memory  of  them  in  this 
land  of  forgetfulness. 

Rev.  Thomas  F.  Kingv^2&  brought  into  a  religious 
life  under  the  ministry  and  influence  of  Mr.  Mitchell. 
His  early  sermons  were  preached  in  "the  village" 
of  Greenwich,  as  known  in  that  day,  and  in  parts 
adjacent  to  New  York.  He  was  afterward  settled 
in  Hudson  — also  subsequently  in  Portsmouth,  N.  H. , 
and  in  Charlestown,  Mass., —  in  which  last-named 
place  he  died  Sept.  13,  1839,  in  the  forty-second 
year  of  his  age.  With  overflowing  health  for  many  • 
years,  he  felt  it  a  luxury  to  live,  and  few  men  carried 
more  sunshine  into  all  social  circles.  He  was  not  a 
great  preacher,  but  he  was  a  fine  reader,  with  a  voice 
of  round,  mellow  power ;  and  whoso  once  heard 
him  sing  the  fugue-bass  of  any  of  the  ancient  hymns 
of  the  Church,  would  never  forget  it.  Hardening 
of  the  pylorus  destroyed  him  gradually,  but  he  was 
more  than  conqueror  from  first  to  last. 


Sketches  and  Memoranda.        335 

Rev.  Nehemiah  Dodge  was  born  in  Conn.,  July 
3,  1770.  He  was  of  Baptist  lineage  —  entered  the 
ministry  of  that  communion  at  the  early  age  of  nine- 
teen, and  about  1821,  after  several  years  of  patient 
study,  became  a  convert  to  Universalism.  He 
preached  in  several  parts  of  his  native  State  —  was 
pastor  of  Prince  St.  Church  for  one  year,  ending  in 
the  summer  of  1825  ;  and  from  that  date  onward, 
so  long  as  health  permitted,  he  officiated  wherever 
needed.  He  departed  in  the  full  assurance  and  joy 
of  faith,  in  New  London,  Jan.  3,  1843,  aged  seventy- 
two  years  and  six  months.  He  is  remembered  as  a 
man  of  sound  mind  and  steadfast  integrity. 

Philo  Price  came  from  Norwalk,  Conn.,  to  New 
York,  full  of  the  courage  and  zeal  of  hope,  and 
commenced  the  publication  of  the  Christian  Messen- 
ger in  Oct.,  1 83 1.  For  nearly  sixteen  years  of  many 
experiences,  he  was  in  control  of  the  establishment 
as  publisher  and  one  of  the  editors  —  industrious, 
courteous,  and  hopeful.  He  was  a  good  though 
somewhat  diffuse  writer,  with  whom  Universalism 
was  all-in-all.  He  was  a  man  of  admirable  qualities 
in  mind  and  life,  and  all  who  knew  him  well,  do 
sincere  homage  and  honor  to  his  memory.  He  died 
in  Williamsburg,  June  17,  1868,  aged  threescore 
and  ten. 

Rev.  T.  Fiske  died  in  New  York,  Dec.  13,  1867, 
in  the  sixty-fifth  year  of  his  age.  His  diversified 
erratic  career  was  ended  suddenly,  by  apoplexy. 

James  Hall  was  one  of  the  early  disciples  of  Ed- 
ward Mitchell,  but  became  connected  with  the 
Prince  St.  Church.     After  the  failure  of  that  organi- 


2,2)6        Sketches  and  Memoranda. 

zation  he  stood  aloof  until  the  Orchard  St.  Church 
was  secured.  He  gave  one  thousand  dollars  —  a 
large  sum  in  that  day  —  toward  the  purchase  of  that 
property.  Toward  the  close  of  his  life,  he  resided 
for  some  time  in  Williamsburg,  and  thence  removed 
to  Elizabeth,  N.  J.,  where  he  died,  Dec.  20,  1867, 
in  the  ninetieth  year  of  his  age.  He  was  a  truly 
religious  man,  anchored  within  the  vail. 

William  B.  Marsh,  born  in  Exeter,  N.  H.,  had 
his  convictions  of  Universalism  confirmed,  when 
quite  a  lad,  by  the  ministry  of  Rev.  Thomas  F.  King 
in  Portsmouth.  He  came  to  New  York  as  a  journey- 
man printer,  and  he  and  Horace  Greeley  were  for 
some  time  compositors  in  the  same  office,  and  were 
hearty  friends.  His  talent  as  a  journalist  put  him 
in  charge  of  the  Brooklyn  Eagle  as  editor  in  1841, 
and  there  he  continued  to  the  end.  He  was  an  ex- 
ception to  the  rule  (if  it  be  a  rule)  that  party-politi- 
cal interests  interfere  with  higher  and  nobler  associa- 
tions. With  him  home  came  first,  and  then  the 
Church.  Around  these  were  the  groups  of  friend- 
ship and  love  —  and  beyond,  all  that  pertains  to 
business.  I  do  believe  he  was  one  of  the  pure  in 
heart.  He  departed  this  life  February  26,  1846,  in 
the  thirty-third  year  of  his  age. 

Carlos  D.  Stuart,  born  in  Berlin,  Vermont,  July 
28,  1820,  died  in  Huntingdon,  L.  I.,  Jan.  22,  1862, 
in  the  forty-third  year  of  his  age.  Though  not 
rising  into  distinction  and  applause,  he  was  a  poet  of 
more  than  ordinary  merit,  and  of  fine  literary  taste 
generally.  He  was  also  a  journalist  of  repute, 
being  for  several  years  an  associate  editor  of  the  N.  Y. 
Sun.     Not,  however,  on  this  account  do  I  record 


Sketches  and  Menioj'anda.         t^2)7 

his  name  in  these  pages,  nor  simply  as  a  genial 
brother  in  the  gospel,  but  as  one  whose  talents  were 
openly  consecrated  to  the  cause  of  Universalism. 
He  was  of  us  in  the  sentiment,  and  with  us  in  per- 
sonal presence  and  influence  —  an  encomium  not  de- 
served by  many  public  men  who  have  had  the  bless- 
ing of  its  baptism.  His  pure  life  illustrated  his  faith, 
and  his  death  was  a  seal  of  its  power. 

Rev.  Henry  Lyon  departed  this  life  in  Williams- 
burg, Sept.  1 6,  1866,  of  consumption,  in  the  fifty- 
third  year  of  his  age.  For  a  few  years  of  his  life 
he  was  known  among  us  as  a  pastor,  but  mostly  he 
was  engaged  as  a  missionary  in  New  York  and  the 
region  round  about — also  as  agent  of  the  Ambas- 
sador, succeeding  Mr.  Hallock  in  that  responsible 
office  in  1852.  "  Not  slothful  in  business,  fervent 
in  spirit,  serving  the  Lord,"  appeared  to  be  his 
practical  motto.  Illness,  having  death  as  its  pro- 
phetic end,  did  not  disturb  his  equanimity,  and  he 
passed  serenely  and  hopefully  mto  the  light  that 
shineth  behind  light. 

Rev.  B.  B.  Hallock  perished  in  the  terrible  Mast 
Hope  disaster  on  the  Erie  Rail  Road,  July  14,  1869. 
Beginning  as  Principal  of  a  Select  School,  he  passed 
into  the  pulpit  of  Evangelism,  and  always  adorned 
the  doctrine  of  God  our  Saviour  in  all  things.  He 
was  for  a  brief  space  one  of  the  proprietors  of  the 
Ambassador,  and  afterward  the  agent  of  the  estab- 
lishment until  1852,  but  for  many  years  he  devoted 
his  life  to  the  ministry,  as  missionary  or  as  pastor. 
Unpretending  in  his  demeanor,  he  largely  minis- 
tered to  the  joy  and  comfort  of  many  souls  by  his 
clear  thought  and  happy  utterance. 
22 


2,2)^        Sketches  and  Me77io7^anda. 

Rev.  L.  B.  Mason,  who  for  a  few  months  was 
pastor  of  the  Fifth  Society,  is  in  my  remembrance 
in  the  freshness  and  the  hope  of  youth ;  and  there 
is  melancholy  in  the  reflection  that  his  gentle  spirit 
should  have  had  crushing  experiences.  Without 
capital,  he  vainly  struggled  with  business-perplexi- 
ties in  the  West  —  served  as  a  Chaplain  in  the  Army 
of  the  Republic — was  stricken  by  consumption,  and 
departed  for  the  better  country.  May  22,  1864. 
Why  need  I  inquire  for  his  age  according  to  the 
flesh?    He  has  renewed  his  youth  as  the  eagles. 

Alice  Cary  departed  this  life  Feb.  12,  1871,  aged 
fifty-two,  and  Phosbe  Cary  ]u\y  31,  1871,  aged  forty- 
seven.  The  spirit  of  poesy  found  them  in  the 
clover-fields,  and  in  the  blossoming  orchards,  and 
in  the  whispering  forests  of  Ohio ;  and  here,  in  the 
midst  of  the  din  of  a  great  city,  they  poured  forth 
the  inspiring  strains  of  a  faith  which  shall  yet  subdue 
the  world  into  harmony. 

Rev.  Carl  Schaiim,  for  some  time  resident  in 
East  New  York,  was  pastor  of  a  German  congrega- 
tion. His  record  in  the  neighboring  Universalist 
ministry  was  that  of  an  humble,  sincere  brother  of 
more  than  ordinary  education,  whose  talent  was 
consecrated  to  religious  uses.  Finding  himself  too 
far  advanced  in  life  to  meet  the  buffetings  of  the 
many,  and  seeing  little  hope  of  an  increase  of  the 
few,  he  exchanged  his  property  for  a  quiet  home- 
stead in  Kingston,  N.  J.,  where  he  died,  August  i, 
1871  —  at  about  threescore. 

The  Second  Ujiiversalist  Society  continues  its  or- 
ganization.    There  is  an  annual   meeting   for  the 


Sketches  and  Memoi'anda.         339 

election  of  trustees  and  the  care-taking  of  an  in- 
vested fund,  now  amounting  to  about  thirteen  thou- 
sand dollars.  There  is  also  a  quarterly  meeting  for 
reunion  in  worship.  The  prophecy  of  a  new  church 
will  some  day  be  fulfilled. 

Two  Illuminated  Windows  of  much  artistic  merit, 
and  therefore  of  much  pecuniary  value,  were  in  the 
pulpit  end  of  the  old  Orchard  St.  Church.  They 
were  presented  many  years  ago  by  Barzillai  Ransom. 
He  was  then  a  member  of  the  Society,  but  afterward 
removed  to  Brooklyn,  where  he  was  one  of  the 
standards  of  Zion  until  his  death  —  a  devout  Chris- 
tian and  a  most  courteous  and  liberal  gentleman. — 
In  the  sale  of  the  Orchard  Street  property  those 
windows  were  reserved.  They  are  now  among  the 
adornments  of  the  church  in  Stamford  Conn.,  pre- 
sented by  the  Second  Society  in  New  York. 

The  Harsen  Ministerial  Relief  Fund,  controlled 
by  the  N.  Y.  State  Convention,  was  founded  by 
Cornelius  Harsen,  who  died  in  1838.  His  bequest 
of  six  thousand  dollars  has  grown  into  goodly  pro- 
portions by  the  thoughtfulness  of  others.  His  son. 
Dr.  Jacob  Harsen,  who  died  on  the  last  day  of  1862, 
aged  fifty-four,  bequeathed  ten  thousand  dollars. 
Margaret  Ritter  Halstead  and  Rev.  Dolphus  Skinner, 
each  one  thousand.  John  Blyer,  three  thousand. 
Jeremiah  Richardson  and  a  friend,  contributed  five 
hundred  each.  Others  have  given  or  contributed 
as  large  or  larger  sums  in  proportion  to  their  means, 
the  aggregate  being  now  (1872)  about  thirty-two 
thousand.  To  this  must  be  added  Friend  Burt's 
legacy  of  three  thousand  dollars,  payable  in  the 
close  of  1873.     By  gift  of  Mr.  Dockstradter,  a  farm 


340         Periodicals  in  New  York. 

of  one  hundred  acres  will  revert  to  the  fund  on  the 
decease  of  certain  persons  named  in  the  deed.  I 
imd  also  a  memorandum  of  July,  1865,  that  Sarah 
A.  Sturtevant  had  made  a  reversionary  bequest  of 
twenty-five  hundred  dollars.  "Verily,  verily  I  say 
unto  you,  Wheresover  this  gospel  shall  be  preached 
in  the  whole  world,  there  shall  also  this,  that  this 
woman  hath  done,  be  told  for  a  memorial  of  her." 
The  Rooms  of  the  Young  Men's  Universalist  As- 
sociation, 1288  Broadway,  supplied  with  current  lit- 
erature, are  open  every  week-day  to  all  who  desire 
admission,  and  there  are  gatherings  in  the  evenings, 
for  reading,  conversation,  brotherly  reunion,  and 
occasional  lectures,  not  restricted  to  religious  themes. 
Young  men  residing  in  the  city,  or  who  come  to  the 
city  seeking  employment,  or  for  a  brief  visit,  will 
here  be  in  the  circle  of  friendship.  If  they  bring 
satisfactory  testimonials,  they  will  find  a  helpful 
hand  in  procuring  genteel  residence  —  also  good 
counsel  and  co-operation  in  every  laudable  effort.  — 
Advise  as  we  may  to  the  contrary,  many  of  the  en- 
terprising youth  of  the  land  will  seek  their  fortune 
in  the  great  metropolis ;  and  it  should  be  considered 
both  a  duty  and  a  pleasure  to  perpetuate  around 
them  the  wholesome  influences  of  home.  Are  the 
children  of  this  world  wiser  than  we  ? 

PERIODICALS   IN    NEW   YORK. 

Gospel  Herald,  edited  by  Henry  Fitz.  Begun 
April  22,  1820.  Quarto,  four  pages,  weekly,  during 
the  first  volume.  The  succeeding  volumes  of  the  se- 
ries of  seven,  were  in  large  octavo,  eight  pages  weekly, 
for  vols,  ii,  iii,  iv.  Volumes  v,  vi,  vii  were  issued  in 
fortnightly  numbers.     Series  closed  with  May  5,  1827. 


Periodicals  in  New  Yo7^k.         341 

Olive  Branch,  edited  by  Rev.  Abner  Kneeland. 
During  vol.  i,  quarto  weekly  eight  pages.  Begun 
May  26,  1827.  At  the  beginning  of  vol.  ii,  the  list  of 
the  Christian  Inquirer,  issued  by  Rev.  Barnabas  Bates, 
was  merged  in  the  Olive  Branch.  Only  a  half-vol- 
ume of  this  was  published.  Large  octavo  weekly. 
Ended  near  the  close  of  1828. 

Dialogical  Instructor,  a  small  semi-monthly  folio 
sheet,  taking  its  title  from  the  design  that  the  major 
portion  of  its  editorials  should  be  written  in  the  form  of 
dialogues.  It  was  edited  by  Rev.  Adin  Ballou,  and 
published  by  an  association  at  one  dollar  per  annum. 
No.  I  was  issued  Jan.  5,  1828,  and  No.  13,  being  the 
last,  was  dated  June  21,  1828.  Its  list  of  subscribers 
was  then  transferred  to  the  Trtnnpet  and  Magazine, 
Boston. 

Gospel  Herald,  second  series,  by  Rev.  T.  Fiske, 
editor  and  proprietor.  Issued  on  alternate  Saturdays. 
Octavo,  each  number  sixteen  pages.  Begun  Jan.  3, 
1829.  A  few  numbers  of  vol.  iii  were  issued  in  the 
early  part  of  1831. 

Christian  Messenger,  vol.  i,  no.  i,  was  issued  by 
Philo  Price,  Oct.  29,  1831.  Under  several  different 
titles,  Universalist  Utiion,  Christian  Ambassador, 
Christian  Leader — and  with  sundry  changes  of  edi- 
tors and  proprietors,  it  has,  without  interruption,  testi- 
fied the  gospel  of  the  grace  of  God  for  more  than 
forty  years.  We  can  hardly  over-estimate  its  value, 
during  this  long  battle  of  life. 

Young  Christian,  a  monthly  magazine  for  children, 
by  G.  L.  Demarest,  was  commenced  in  New  York  Jan., 
1851,  and  closed  its  history  in  Ohio  in  1859. 

Guiding  Star,  for  Sunday  Schools  and  for  children 
everywhere  :  Four  pages  quarto  every  alternate  week. 
Commenced  July  4,  1868.  Edited  by  Mrs.  Caroline 
A.  Soule. 


342  Appendix. 

—  In  the  literary  section  of  our  history  as  a  people,  no 
name  is  more  honorably  distinguished  than  that  of  Mrs. 
Caroline  M.  Sawyer.  For  many  years  she  was  editor  of 
a  youth's  department  in  the  Christian  Messenger,  con- 
ducted with  signal  ability  ;  and  the  heart  which  found 
delight  in  the  simple  stories  and  hymns  of  childhood, 
has  been  throned  in  the  higher  if  not  nobler  walks  of 
literature. 

APPENDIX. 

First  Meeting  of  Winchester  and  Murray,  1784. 
Murray  was  forty-three  and  Winchester  thirty- 
three  years  of  age  at  the  date  of  their  first  interview. 
Three  years  had  passed  since  the  ejectment  of  the 
latter  from  the  Baptist  Church  ;  and  the  former, 
having  reached  Philadelphia  by  way  of  Good  Luck, 
recorded  "a  prospect  of  being  introduced  to  a  cler- 
gyman of  great  eminence  in  the  religious  world  .... 
now  established  in  this  city.  .  .  .  The  way  is  opened 
for  my  introduction  to  this  zealous,  benevolent,  and 
most  uncommon  man.  .  .  .  If  requested,  I  shall  cer- 
tainly visit  him."  Then  follows  this  genial  para- 
graph : 

"  I  have  been  by  invitation  to  visit  Mr.  Winchester. 
He  seems  tottering  on  the  verge  of  another  world.  I 
have  been  edified  by  his  remarks ;  and  although  I  am 
not  united  with  him,  in  sentiment,  in  every  particular, 
yet  we  join  issue  in  one  glorious  and  fundamental  truth, 
the  final  restoration  of  the  whole  posterity  of  Adam,  and 
on  this  ground  1  hail  him  as  my  friend  and  brother.  Our 
interview  has  been  extremely  affecting.  He  clasped  me 
with  ardor  to  his  bosom,  and  dropped  such  tears  as 
friends  are  wont  to  shed  upon  meeting  each  other,  after 
a  long  and  painful  separation." 


Appendix.  343 

Winchester  and  Dr.  Priestly. 

Twelve  years  later,  we  find  Winchester  and  Priestly 
in  ministerial  fellowship  in  the  Lombard  St.  Church. 
Sarah  Hart,  who  resided  in  Philadelphia  when 
Priestly's  Sermons  on  Revealed  Religion,  first  series, 
were  delivered,  in  a  letter  to  her  brother  from  Ex- 
eter, Eng.,  dated  Dec.  10,  1822,  states  that  the 
Unitarians  of  Philadelphia  contributed  "some  hun- 
dreds of  dollars  toward  putting  the  interior"  of 
the  church  in  repair,  and  had  the  occupancy  of  it 
on  Sunday  forenoons  for  Priestly.  Winchester 
assisted  in  the  services,  and  preached  in  the  after- 
noons, Priestly  reciprocating.  Winchester  preached 
also  in  the  evenings.* 

Memorandum  and  Query. 

Rev.  Thomas  Jones  arrived  in  Philadelphia  in 
Aug.,  1796.  Winchester  had  gone  to  New  York  in 
June  —  visited  Philadelphia,  it  seems,  early  in  the 
autumn  —  and  removed  in  October  to  Hartford, 
where  he  died  in  the  spring  following.  On  Sun- 
day, May  7,  1797,  Mr.  Jones  preached  an  affection- 
ate funeral  sermon  "concerning  this  great  man.  .  . 
I  had  very  little  personal  acquaintance  with  him," 
said  the  preacher,  "having  never  seen  him  till  last 
fall  in  this  city." 

Since  writing  the  brief  notice  of  Rev.  Thomas 
Jones,  on  page  57,  I  have  vainly  sought  to  obtain 
information  respecting  his  experience  as  teacher  in 
a  school  in  Philadelphia. 

*  Monthly  Repository.  The  letter  was  copied  into  the  Uni- 
versalist  Magazine,  Boston,  1825,  and  Christian  Telescope,  i. 
207.  For  knowledge  of  this  letter,  I  am  under  obligations  to 
Rev.  Richard  Eddy. 


344  Appendix. 

Concerning  Rev.  Abel  Sarjent. 

In  Jan.,  Feb.,  and  July,  1833,  I  published  some 
account  of  the  Free  Universal  Alagazine,  edited 
and  issued  by  Rev.  Abel  Sarjent  forty  years  before  ; 
and  on  page  54  of  this  History  I  acknowledge  hav- 
ing lost  trace  of  him  in  Baltimore  in  1794. 

After  the  foregoing  pages  were  in  stereotype,  I 
learned  that  Abel  Sarjent  established  several  Free 
Churches  in  southern  Ohio  as  early  as  1800,  and 
that  he  edited  and  published  a  periodical  entitled 
The  Latnp  of  Liberty,  in  Cincinnati,  about  i827-'29. 
He  was  well  known  in  Marietta  and  Belpre,  O.  ; 
and  Rev.  Alpheus  Sweet,  who  had  seen  the  first  of 
my  articles  above  alluded  to,  as  copied  in  the  Utica 
Magazine  and  Advocate,  by  letter  of  March  23, 
1833,  3.dvised  the  editor  of  that  paper  of  these  facts, 
and  of  the  following : 

Bro.  Sarjent  in  his  first  publications  discarded  the  doc- 
trine of  the  trinity  and  maintained  the  divine  unity. 
And  in  this  he  was  before  Ballou,  if  not  before  any  man 
in  the  United  States.  With  the  trinity,  he  rejected  vica- 
rious atonement. 

Does  not  this  statement  lead  us  to  the  authorship 
of  the  Church  Covenant  of  1793,  or  earlier,  re- 
ferred to  in  page  263  of  this  History? 

Mr.  Sweet  further  states  that  Mr.  Sarjent  was  on 
a  visit  to  his  old  friends  in  Marietta  and  Belpre  in 
1829,  before  going  to  Indiana  to  end  his  days. 

Rev.  Richard  Eddy,  to  whom  I  am  indebted  for 
calling  my  attention  to  this  covered-up  communica- 
tion of  1833,  and  for  other  help  in  the  progress  of 
this  history,  will  yet  be  the  biographer  of  that  re- 
markable wanderer,  Abel  Sarjent. 


Appendix.  345 

A  Contribution  to  that  Biography. 

The  Christian  Visitant,  i.  46,  April,  1832,  con- 
tains a  series  of  questions  first  published  in  Baltimore 
by  a  Universalist  preacher  in  Sept.,  1792.  The 
same  thoughts,  illustrations  and  style,  are  in  the 
first  and  second  articles  in  the  Free  Universal  Mag- 
azine of  1793.     Was  Abel  Sarjent  the  author? 

In  my  first  account  of  that  Magazine,  Jan.,  1833, 
in  the  Christian  Messeiiger,  there  is  the  following 
memorandum.     I  could  not  prove,  but  said, 

I  have  no  doubt  that  Bro.  Sarjent  was  the  author  of 
the  queries  which  caused  so  much  excitement  in  Hano- 
ver, Pa.,  many  years  ago,  an  account  of  which  was  re- 
cently published  by  Bro.  Grosh  in  the  Utica  Magazine, 
transferred  to  the  Baltimore  Pioneer,  and  noticed  in  an 
article  in  the  Expositor.  In  the  list  of  subscribers  to 
Bro.  Sarjent's  work,  I  find  that  there  were  seven  at 
Hanover,  or  McAllister's  Town,  Pa. 

A  memorandum  in  the  Messenger  of  July,  1833, 
sets  the  date  of  that  excitement  about  1795.  ^^^ 
Mr.  Sarjent  tarry  for  a  space  in  McAllister's  Town, 
on  his  way  from  Baltimore  to  the  West  ? 

Another  entered  into  Rest. 
In  deep  solemnity  I  devote  the  closing  paragraph  of 
this  book  to  the  memory  of  James  Callingham,  who 
departed  this  life  April  22,  1872,  in  the  fifty-ninth  year 
of  his  age.  In  all  the  elements  of  a  Christian  character, 
and  in  facility  of  utterance,  he  has  seldom  been  excelled. 
He  was  one  of  the  four  evangelists  of  Lombard  St. 
Church,  and  long  will  he  be  heartily  remembered  by  the 
Universalists  of  Philadelphia. 


GENERAL  INDEX. 


Albany  Register,  1790,  37. 
Andrews,  Rev.  L.  F.  W.,  96. 
Ashton,  Rev.  Samuel,  213. 
Bachelor  Hall,  22, 
Bacon,  Rev.  Henry,  126,  159. 
Bailey,  Rev.  Chas.  S.,  120. 
Bailey,  Rev.  Giles,  217. 
Baker,  Rev,  Z.,  313. 
Balch,  Rev.  William  S.,  291. 
Ballou,  Rev.  Adin,  274. 
Ballou,  Rev.  H.,  76,  103,  165, 

301,315- 
Ballou,  Rev.  M.,  117,  293. 
Ballou,  Silas,  141. 
Ballou,  Rev.  William  S.,  304. 
Banger,  Rev.  Timothy,  55. 
Banger  and  Campbell,  160. 
Banner  Cry  of  Zion,  199. 
Baptism  in  1790,  150. 
Barber,  Rev.  Wm.  N.,  216. 
Barnes,  Rev.  Albert,  127,  174. 
Barnes  and  Edwards,  177. 
Bartholomew,  Rev.  J.  G.,  330. 
Barton,  Clara,  258. 
Bates,  Rev.  Barnabas,  281. 
Benedict  on  E.  W.,  39. 
Benezet,  Anthony,  24. 
Birdsall,  Jacob,  253. 


Bisbee,  Rev.  John,  82. 
Blanchard,  Rev.  H.,  329. 
Boas,  Frederick  S.,  217. 
Bolles,  Rev.  E.  C,  330. 
Boone,  James,  200. 
Briggs,  Rev.  L.  L.,  126. 
Briner,  Lewis,  211. 
Brooklyn  Churches,  327. 
Brooks,  Rev.  E.  G.,  126,  318. 
Brown,  Alice,  190. 
Brown,  Henry  H.,  288,  291. 
Brown,  Thomas,  194. 
Brownlee,  Rev.  W.  C,  287. 
Brownson,  O.  A.,  129. 
Bulkeley,  Rev.  S.  C,  231. 
Burbank,  William,  327. 
Burden,  Dr.  J.  R.,  91,  94. 
Burial  Grounds,  92. 
Burr,  Rev.  C.  C,  113. 
Callingham,  James,  345. 
Callowhill  St.  Church,  77. 
Campbell,  Rev.  J.  H.,  254, 315. 
Canfield,  Rev.  A.  J.,  332. 
Carney,  Rev.  T.  J.,  119. 
Cary  Sisters,  338. 
Cedar  Grove  School,  226. 
Centenary  School,  333. 
Chambers,  Rev.  John,  83. 
346 


General  Index. 


547 


Chapin,  Rev.  E.  H.,  305. 
Christian  Messenger,  284. 
Christ's  Miracles,  173. 
Christ's  Summary,  167. 
Christ  our  Advocate,  175, 
Church  Bells,  219,  295. 
Church  Chains,  90. 
Church,  a  Dumb,  196. 
Churches  into  Theatres,  115. 
Church  of  Restitution,  69. 
Church  on  the  Coast,  252. 
Church  in  New  Hanover,  192. 
Clarke's  Plea,  184, 
Clermont  Avenue  Chapel,  330. 
Clowes,  Dr.  Timothy,  139. 
Collins,  Rev.  G.,  130,  239. 
Combe,  Dr.  George,  109. 
Condie,  Dr.  D.  F.,  124,  145. 
Confession  of  1790,  34. 
Convergent  paths,  323. 
Cook,  Rev.  T.  D.,  113. 
Corrections  of  Opinion,  97. 
Coval  reviewed,  123. 
Cox,  Nathaniel,  241. 
Cox,  Rev.  Nicholas,  40. 
Cravens,  Rev.  Charles,  330, 
Cuthbert,  Anthony,  25,  32. 
Damnation  Murray,  259. 
Day  of  Fasting,  93. 
Death  of  Mrs.  Murray,  38. 
De  Benneville,  Geo.,  17,  201. 
Demarest,  Rev.  G.  L.,  324. 
Discussion,  Ely  and  T.,  93. 
Dobson,  Thomas,  156. 
Dodge,  Rev.  N.,  81,  273,  335. 
Doolittle,  Rev.  N.,  114. 


Duane  St.  Church,  299. 
Duche,  Rev.  Jacob,  25. 
Eddy,  Rev.  R.,  114,  133. 
Ely,  Rev,  E.  S.,  88,  93,  214. 
Ely,  James  G.,  234. 
Ely,  Joseph  J.,  235. 
Espy,  James  P.,  157. 
Evangelist,  New  York,  307. 
Evans,  Rev.  David,  18,  27. 
Excelsior  in  Hightstown,  240. 
Fallen  Altars,  206. 
Fay,  Rev.  Cyrus  H.,  310. 
Fiske,  Rev.  T.,  85,  119,  240. 
Fitch,  John,  161. 
Fitz,  Henry,  271, 
Fifth  Society,  N.  Y.,  313. 
Flanders,  Rev.  G.  T.,  324. 
Fletcher,  Rev.  Abel,  236. 
Fletcher,  Rev.  L.  J.,  330. 
Fluhrer,  Rev.  Charles,  327. 
Foster,  Rev.  John,  268. 
Fourth  Society,  N.  Y.,  301. 
Francis,  Rev.  Eben,  254. 
Francis,  Dr.  J.  W.,  269. 
Franklin  to  Whitefield,  152. 
Free  Mason's  Lodge,  30. 
Fuller,  Rev.  S.  W.,  96,  loi, 

112,  114. 
Fuller,  Rev.  Zelotes,  85. 
Gage,  Rev.  Almon,  334. 
Gallager,  Rev.  James,  253. 
Gano,  Rev.  John,  257. 
Gaylord,  Rev.  N.  M.,  329. 
Gilson,  Rev.  David,  71. 
Good  Helpers,  151. 
Good  Luck,  231. 


!48 


General  Index. 


Goodrich,  Rev.  J.  T.,  117, 159. 
Gospel  Liturgy,  131. 
Gospel  Herald,  271,  276. 
Gospel  Principles,  168. 
Grandeur  of  Christ,  173. 
Grand  St.  Church,  280. 
Grosh,  Rev.  A.  B.,  113,  203. 
Grosh,  Jacob,  204. 
Green  Avenue  Church,  330. 
Green  Point  Church,  333. 
Gunnison,  Rev.  A.,  333. 
Harlem  Society,  326. 
Hallock,  Rev.  B.  B.,  313,  337. 
Hall,  James,  335. 
Harris,  Rev.  Thomas  L.,  305. 
Harsen,  Cornelius,  288. 
Harsen  Relief  Fund,  339. 
Hatfield,  Rev.  E.  F.,  309. 
Hathav/ay,  Rev.  E.,  244,  255. 
Hawley,  Rev.  W.  L.,  208,  210. 
Hay-Barn  Church,  198. 
Heathen  Dogmas,  102. 
Henry,  Rev.  S.  C,  230. 
Hillyer,  Rev.  S.  J.,  229,  284. 
Holy  Ghost,  174. 
Hughes  and  Berg,  127. 
Hymn  Books  in  Philad.,  140. 
Inscription,  an  offensive,  274. 
Institutes  in  Philad.,  103. 
Ins  and  Outs,  314. 
Interesting  Record,  249. 
Johnes,  Daniel,  223. 
Johnes,  Samuel  C,  223,  237. 
Jones,  Rev.  H.  G.,  27. 
Jones,  Rev.  Thomas,  57,  66. 
Keims,  of  Reading,  219. 


Kennedy,  Dr.  A.  L.,  124. 
Kensington,  104,  118. 
King,  Thomas  F.,  334. 
King,  Rev.  W.  W.,  332. 
Kneeland,  A.,  72,  78,  275. 
Kneeland  and  McCalla,  77. 
Kredel,  Rev.  G.  J.,  216. 
Lamp  of  Liberty,  344. 
Lawrence,  Robert,  195, 
Lee,  Rev.  Charles  F.,  316. 
Lee,  Rev.  Day  K.,  293,  332. 
Le  Fevre,  Rev.  C.  F.,  234. 
Leonard,  Rev.  H.  C,  134. 
Lester,  Rev.  Ebenezer,  71,158. 
Liturgy  and  Sermons,  13 1. 
Livermore,  Harriet,  56. 
Lloyd,  Rev.  S.  H.,  313. 
Longenecker,  Rev.  S.,  204. 
Love  and  Penalty,  322. 
Lyon,  Rev.  Henry,  332,  337. 
Lumsden,  Rev.  G.  L.,  118. 
Macknight's  Suggestion,  184. 
Magazine,  Free    U.,  53,  192, 

262. 
Marsh,  Pamela,  139. 
Marsh,  William  B.,  336. 
Marshall,  Christopher,  156. 
Mason,  Rev.  L.  B.,  113,  338. 
Mason's  Lodge,  32,  63. 
McCalla  and  Kneeland,  78. 
McCalla  and  Thomas,  105. 
McChesney,  Dr.  J.  E.,  241. 
McMaster,  Rev.  J.  W.,  120. 
Messiah,  Church  of,  126. 
Mission  School,  N.  Y.,  326. 
Mitchell,  Rev.  E.,  80,  265. 


General  Index. 


349 


Moore,  Rev.  A.,  no,  237,  317. 
Morse,  Rev.  Pilt,  82,  159. 
Morse,  Rev.  William,  80. 
Mother,  a  Dumb,  326. 
Murray,  Rev.  John,  20,  257. 
Murray  and  Winchester,   162. 
Murray,  Rev.  Noah,  57,  66. 
Myers,  Rev.  Jacob,  204. 
Myers,  Rev.  John  F.,  274. 
Native  Americans,  118. 
New  Departure  in  Philad.,  72. 
Norton,  Richard,  224,  239. 
Nye,  Rev.  H.  R.,  315, 329, 331. 
Orchard  Gathering,  232. 
Orchard  St.  Church,  285,  319. 
Organization,  Value  of,  187. 
Old  Meeting-House,  189. 
Old  Baptist  Church,  243. 
One  hundred  per  cent.,  132. 
Origin  and  History,  166. 
Painting,  Symbolic,  218. 
Palmer,  Rev.  J.  S.,  215. 
Palmer,  William,  268. 
Parker,  Rev.  John  N.,  313. 
Parker's  Lectures,  310. 
Party  in  Politics,  88. 
Patterson,  Dr.  Henry  S.,  124. 
Patterson,  Rev.  James,  loi. 
Penalty  of  Sin,  300. 
Pennsylvania  Convention,  147. 
Periodicals  in  New  York,  340. 
Periodicals  in  Philad.,  143. 
Perry,  Rev.  John,  119,  212. 
Peters,  Rev.  B.,  217,  332. 
Philad.  Conv.  of  1790,  34. 
Phonotypy,  Kneeland's,  145. 


Phila.  Union  Association,  146, 
Pickering,  Rev.  David,  299. 
Potter,  Thomas,  20,  244. 
Potter's  M.  H.,  21,  229,  248. 
Presbyterians  and  Infidels,  98, 
Price,  Philo,  230,  335. 
Priestly,  Dr.  Joseph,  154. 
Priestly  and  Winchester,  343. 
Prince  St.  Church,  273. 
Proclamations,  99. 
Prophet  in  a  Cave,  278. 
Publishing  House  in  P.,  121. 
Pullen,  Isaac,  242. 
Pullman,  Rev.  J.  M.,  318, 
Queries  in  Baltimore,  345. 
Ransom,  Barzillai,  339. 
Rayner,  Rev.  Menzies,  291. 
Reading,  Universalism  in,  208. 
Reading,  Dr.  Ely  in,  214. 
Recommendations  of  '90,  148, 
Religious  Tests,  106. 
Relly's  Hymn  Book,  26,  222. 
Relly's  MS.  Sketches,  20. 
Relly's  Specimens,  23. 
Remington,  Rev.  S.  H.,  300. 
Removal  of  Rev.  S.  W.  F.,  1 14. 
Representative  Men,  170. 
Rich,  Rev.  Caleb,  166. 
Richards,  Rev.  George,  66. 
Ritter,  John,  207. 
Roberts,  Rev.  Henry,  289. 
Roberts,  Rev.  Martin,  118. 
Robinson,  Rev.  A.  H.,  321. 
Rush,  Dr.  B.,  to  E.W.,  152. 
Rutter,  Elder  John,  59. 
Salter,  Hon.  Edwin,  249. 


350 


General  hidex. 


Saijent,  Rev.  A.,  53,  192,  262. 
Sawyer,  Rev.  T.  J.,  283,  etc. 
Sawyer,  Mrs.  C.  M.,  341. 
Say,  Thomas,  154. 
Schaum,  Rev.  Carl,  338. 
Scheme  Withdrawn,  131. 
Scott,  James,  202, 
Seagrave,  Rev.  Artis,  46. 
Second  Society,  N.  Y.,  285. 
Second  Society,  Philad.,  75. 
Shepard,  Rev.  J.  H.,  318. 
Shippen,  Dr.  William,  153. 
Shipwreck  of  Partialism,  209. 
Shrigley,  Rev.  J.,  126,  215, 
Siegvolt,  Paul,  18,  201,  223. 
Simmons,  Edwards,  134. 
Sin  against  Holy  Ghost,  170. 
Sixth  Society,  N.  Y.,  317. 
Skinner,  Rev.  O.  A.,  312. 
Skinner,  Rev.  Thomas  H.,  73. 
Slocum,  Rev.  J.  J.,  296. 
Spirits  in  Prison,  172. 
Smith,  Rev,  M.  H.,  310. 
Smith,  Dr.  William  P.,  261. 
Smith,  Rev.  S.  R.,  81, 159,  286. 
Snell,  Rev.  N.,  161,  317. 
Stuart,  Carlos  D.,  336. 
Sunday  Mails,  89. 
Sunday  Schools  in  Phila.,  135. 
Sunday  Schools  in  N.  Y.,  298. 
Sweetzer,  Rev.  E.  C,  293. 
Tabernacle,  Brooklyn,  328. 
Tests  of  Faith,  314. 
Thayer,  Rev.  F.  F.,  328. 
Thayer,  Rev.  T.  B.,  213,  328. 
Third  Society  in  N.  Y.,  2S8. 


Thomas,  Rev.  A.  C,  87,  286. 
Thompson,  Rev.  John  S.,  148. 
Through  The  Pines,  247. 
Tillotson's  Suggestion,  183. 
Tillotson,  Rev.  B.  M.,  117. 
Tomlinson,  Rev.  C.  W.,  120. 
Tunkers  and  Banger,  159. 
Unitarian  Univ'm  1793,  263. 
Unity  in  diversity,  1 68. 
Universal  Baptists,  31,  62,  161. 
Univ't  Conv.  of  1790,  34,  37. 
University  Hall,  29. 
Upham  Brothers,  225. 
Voice  from  the  Grave,  73. 
Waretown  Church,  252. 
Walworth,  Rev.  H.  R.,  240. 
Watt's  Suggestion,  184. 
Weed,  Thurlow,  269. 
Westcott,  Rev.  Isaac,  320. 
Whiston,  Rev.  O.,  208,  282. 
Whitcomb,  Rev.  T.  J.,  237. 
Whitefield,  Rev.  George,  29. 
Whittaker,  Rev.  Wm.,  301. 
Whittemore,  Samuel,  289. 
Wild,  Rev.  Samuel,  283. 
Williamsburg  Church,  331. 
Williamson,  Rev.  I.  D.,  126, 

304,  315- 
Winchester  Confession,  38. 
Winchester,  Rev.  E.,  27,  65. 
Winchester,  Rev.  Moses,  54. 
Windows,  Illuminated,  339, 
Worth,  Rev.  William,  42. 
Wright,  Frances,  276. 
Young,  Dr.  Joseph,  261. 
Young  Men's  Association,  340. 


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